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Lev
21:1 And hwhy
said to Moses,
Say to
the Priests of the sons of Aaron, and you shall say to them, No
one
shall be
defiled by a soul among his People: 2 For but by his relative that
are
near to
him by his mother, and by his father, and by his son, or by his
daughter, or by his brother, 3 or by his sister the
virgin that are near to him has not been to a man; by
her shall be defiled. 4 A leader among his People shall not be defiled
to pollute himself. 5 Shall not make bald a baldness on their
heads, and they shall not shave the edge of their beards, and they
shall not cut a cutting on their flesh. 6 They shall be Holy Ones to
their Elohim, and they shall not profane the Name of their Elohim: for
they are offering themselves
ta-the Fire Offerings
of hwhy of the Bread
of their Elohim: and they are Holy.

7 They shall not take harlot or profaned woman; and they shall not take a
woman put away (divorced) from her
husband: for he
is Holy to his Elohim.
8 And you shall sanctify him; for ta-the he brings near the Bread
of
your Elohim:
shall be Holy to you: for I, hwhy, who sanctifies you, am
Holy. 9 And if a daughter of a man of a Priest, she profanes herself to
whore, she is profaning ta-her father: she
shall be burned in the
fire.

10 And the High Priest from his brethren who had the Oil of the
Anointing pourned on his head, and had ta-his hand filled putting on
ta-the
garments, shall not uncover ta-his head,
and shall not rent his garments; 11 and shall not come upon any dead
soul, for shall not be defiled for his
father and for his
mother; 12 and shall not go out from the Sanctuary, and shall not
pollute ta
the Sanctuary of his Elohim,
for the Crown
of the Oil of Anointing of his Elohim is upon him: I am hwhy. 13 And he
shall take a wife
in her virginity. 14 A widow, or a put away one, or a profaned
harlot, shall not take ta-these: for but
shall take a wife of a virgin from his People. 15 And not shall pollute
his seed among
his People:
for I, hwhy, am sanctifying
him.

16 And hwhy
spoke to Moses to say,
17
Speak to Aaron to say, A man from your seed by their
generations
who shall be in him a blemish shall not draw near to offer the Bread
of his Elohim. 18 For shall not draw near any man who has in him a
blemish: a blind man, or a lame one, or a flat nosed one, or a deformed
one,
19 or a man whom shall be in him a broken foot, or
a broken hand, 20 or a crooked
back, or a dwarf, or a blemish in his eye, or a scurvy,
or scabbed, or has crushed testicles; 21 Any
man who has in him a blemish from the seed of Aaron, the Priest, shall
not draw near
to offer ta-the Fire Offering ofhwhy: a
blemish is in him; shall not draw near to offer the Bread of his
Elohim. 22 taThe Bread of
his Elohim is a Holy of the Holies, and shall eat from from the
Sanctuary.
23 Only shall not enter to the Veil, and shall not draw near to
the Altar, for a blemish is on him; and shall not pollute ta-My Sanctuary: for
I, hwhy, am sanctifying
them. 24 And
Moses spoke to Aaron, and to his sons, and to all the Sons of
Israel.

(Note: Not all verses will be
commented.)

Verses one through four

1 And hwhy
said to Moses,
Say to
the Priests of the sons of Aaron, and you shall say to them, No
one
shall be
defiled by a soul among his People: 2 For but by his relative that
are
near to
him by his mother, and by his father, and by his son, or by his
daughter, or by his brother, 3 or by his sister the
virgin that are near to him has not been to a man; by
her shall be defiled. 4 A leader among his People
shall not be defiled to pollute himself.
Basically, hwhy was saying that
the sons of Aaron are not to deal with the dead of their own direct
Levitical family, nor their other Levitical
relatives, nor the
Israelites at large, but to stay
undefiled, because they are doing the Priestly Service of hwhy., That's why
their Levitical relatives had to deal with the souls to take on the
defilement for them.

In verse three, when it says "by her shall be defiled", it is relating
to the soul.

This implies the same matter to the Elders of Israel in verse four,
because they cannot be replaced, but only in their own deaths.

Yeshua was a descendant of the line of Aaron, because of His biological
mother, Mary, cousin of Elizabeth of the line of Aaron, which will be
explained a litter later.

Yeshua went against protocol when he touched a dead soul, noted in the
Gospel of Mark

Mark 5:35 While he yet
spake, there came from the ruler of the synagogue's house certain which
said, Thy daughter is dead: why troublest thou the Master any further?
36 As soon as Yeshua heard the word that was spoken, He saith unto
the ruler of the synagogue, Be not afraid, only believe. 37 And He
suffered no man to follow him, save Peter, and James, and John the
brother of James. 38 And He cometh to the house of the ruler of
the synagogue, and seeth the tumult, and them that wept and wailed
greatly. 39 And when He was come in, He saith unto them, Why make
ye this ado, and weep? the damsel is not dead, but sleepeth.
40 And they laughed him to scorn. But when He had put them all
out, He taketh the father and the mother of the damsel, and them that
were with him, and entereth in where the damsel was lying. 41 And He took the
damsel by the hand, and said unto her, Talitha cumi; which is,
being interpreted, Damsel, I say unto thee, arise. 42 And
straightway the damsel arose, and walked; for she was of the age of
twelve years. And they were astonished with a great astonishment.
43 And He charged them straitly that no man should know it; and
commanded that something should be given her to eat.
Why did Yeshua break the Commandment to not touch a dead soul? As far
as I know, it's because He is the Son of Elohim, and His title as
Elohim overrulled His physical title as a descendant of the line of
Aaron.

Verse five

5 Shall not make bald a
baldness on their
heads, and they shall not shave the edge of their beards, and they
shall not cut a cutting on their flesh.
This is the same Commandment that the Israelites were given in last
week's
Torah portion of K'doshim, in the book of LeviticusLeviticus 19:27 You shall
not cut round the side of
your heads, and
you shall not mar tathe corners
of your beard.
28 And you shall not put on your flesh a cutting for the soul, and
you shall not put on yourselves a mark of a tattoo: I am hwhy.
The Priests of Aaron were not to do this, because this is what the
perverse pagan priests did in their day.

Verses six through eight

6 They shall be Holy Ones to
their Elohim, and they shall not profane the Name of their Elohim: for
they are offering themselves
ta-the Fire Offerings
of hwhy of the Bread
of their Elohim: and they are Holy.
7 They shall not take harlot or profaned woman; and they shall not take a
woman put away (divorced) from her
husband: for he
is Holy to his Elohim.
8 And you shall sanctify him; for ta-the he brings near the Bread
of
your Elohim:
shall be Holy to you: for I, hwhy, who sanctifies you, am
Holy.
That relates to us as being a Kingdom of Priests as noted in the books
of the apostle Peter and Revelation

1 Peter 2:9 But ye are a
chosen generation, a royal
priesthood, an holy nation, a peculiar people; that ye should
shew forth the praises of Him who hath called you out of darkness into
His marvellous light:

Revelation 1:6 And
hath made us kings and priests unto hwhy and His Father; to Him be
glory and dominion for ever and ever. Amen.
I have a question on this scripture written by the apostle Paul in his
letter to the assembly in Rome

Romans 8:16 The Spirit
itself beareth witness with our spirit, that we are the children of
Elohim: 17 And if children, then heirs; heirs of Elohim, and
joint-heirs with Messiah; if so be that we suffer with Him, that we may
be also glorified together.
and in his letter to the assembly in Galatia

Galatians 3:6 Even as
Abraham believed hwhy, and it was accounted to him
for righteousness. 7 Know ye therefore that they which are of faith,
the same are the children of Abraham.
Since Yeshua is a physical descendant of Aaron and we are also children
of Abraham, based on these sources including being a Kingdom of
Priests, would that make us adopted children of Aaron through Yeshua as
well? Just a throught.

There are are
symbolic meanings in verse seven:

Harlot:A soul who is prostituting to the
world. Yeshua spoke about the
soul losing his soul in the Gospel of Matthew

Matthew 16:26 For what is
a man profited, if he shall gain the whole world, and lose his own
soul? or what shall a man give in exchange for his soul? Put Away (Divorced) From Her Husband: A soul who was divorced from hwhy,
as what happened to the ten tribes of the Northern Kingdom of Israel,
noted in the book of the Prophet Jeremiah

Jeremiah 3:6hwhy said also unto me in the
days of Josiah the king, Hast thou seen that which backsliding Israel
hath done? she is gone up upon every high mountain and under every
green tree, and there hath
played the harlot. 7 And I said after
she had done all these things, Turn thou unto Me. But she returned not.
And her treacherous sister Judah saw it. 8 And I saw, when for all
the causes whereby backsliding
Israel committed adultery I had put her away, and given her a bill of
divorce; yet her treacherous sister Judah feared not, but went
and played the harlot also.
This week's Torah portion passage is symbolic of Yeshua wanting a bride
that is pure,
and a
virgin, which is those who are believers in Yeshua.

Indirectly related, there is one account in the Brith Khadashah (the
New Covenant) where
Joseph almost put away Mary, and it's noted in the Gospel of Matthew

Matthew 1:18 Now the birth of
Yeshua, the Messiah, was on this wise: When as His mother Mary was
espoused to Joseph, before they came together, she was found with child
of the Holy Spirit. 19 Then Joseph her husband, being a just man,
and not willing to make her a publick example, was minded to
put her away privily. 20 But while he thought on these
things, behold, the angel of hwhy appeared unto him in a
dream, saying, Joseph, thou son of David, fear not to take unto thee
Mary thy wife: for that which is conceived in her is of the Holy
Spirit. 21 And she shall bring forth a son, and thou shalt call
his Name YESHUA: for He shall save His people from their sins.
22 Now all this was done, that it might be fulfilled which was
spoken of hwhy by the prophet, saying, 23
Behold, a virgin shall be with Child, and shall bring forth a Son, and
they shall call His Name Emmanuel, which being interpreted is, El With
Us. 24 Then Joseph being raised from sleep did as the angel
of hwhy had bidden him, and took
unto him his wife: 25 And knew her not till she had brought forth
her Firstborn Son: and he called His Name YESHUA.

Verse nine

9 And if a daughter of a man
of a Priest, she profanes herself to
whore, she is profaning ta-her father: she
shall be burned in the
fire.
This was a harsh judgment to burn a daughter of a Priest of Aaron in
the fire. In general, at large, it was probably a common practice of
the day in the world, and carried throughout the
millennia, especially when it was more popular during the Medieval and
Renaissance ages.
Being a daughter of a Levitical Priest was a very high calling in
itself,
because she was of the Priestly line, and it's important to the
Aaronite daughters
to set an example for the other Levitical Aaronite daughters as well as
for the non
Levitical daughters. That is why hwhy
had a strict Commandment against the unmarried daughters if they
became a
prostitute, that they would be burned. This would be manifested with
Mary who was a virgin and who was a descendant of the line of Aaron on
the basis that her cousin, Elizabeth, is of the line of Aaron, as noted
in the Gospel of Luke

Luke1:5 There was in the
days of Herod, the king of Judaea, a certain Priest named Zacharias, of
the course of Abia: and his wife
was of the daughters of Aaron, and her name was Elisabeth....
35 And the angel answered and said unto her (Mary), The Holy
Spirit shall come upon thee, and the power of the Highest shall
overshadow thee: therefore also that Holy Thing which shall be born of
thee shall be called the Son of Elohim. 36 And, behold, thy
cousin Elisabeth, she hath also conceived a son in her old age:
and this is the sixth month with her, who was called barren.
Indirectly related, looking in the account of Nadab and Abihu in the
Torah portion of Sh'mini, in the book of Leviticus

Leviticus
10:1 And Nadab
and Abihu, the sons of Aaron, they took each his censer, and they put
fire on
them, and they set incense upon her, and they brought near a strange
fire to the Face of
hwhy which was
not commanded
them. 2 And a fire, she went out from of the Face of hwhy, and she consumed them, and
they died to the Face of hwhy.
What they did is an act of "prostituting" their offering
to hwhy
by offering a
strange fire, and hwhy
punished them by burning them on the spot.

Verses ten

10 And the High Priest from his brethren who had the Oil of the
Anointing pourned on his head, and had ta-his hand filled putting on
ta-the
garments, shall not uncover ta-his head,
and shall not rent his garments;
This is the similar command for the High Priest in regards the Blue
Ephod, in the Torah portion of T'tsavveh, in the book of Numbers

Exodus 28:31 And
you shall make ta-the Robe of
the Ephod all of
blue. 32 And shall be the mouth of his head in his midst: a lip shall
be to his mouth all around of a work of a weaver like the mouth of a
habergeon (corselet, sleeveless coat), shall be to him, shall not be
rent.
I have written more detail on how Yeshua became the last High Priest
from the result of Caiaphas renting his High Priest Garment, the Blue
Ephod, in my teaching "The Azazel Scapegoat, the Goat Dedicated to hwhy, and the Brith
Khadashah Account". One option to get to the webpage is to click on the
link below.

11 and shall not come upon
any dead
soul, for shall not be defiled for his
father and for his
mother;
It was ok for the non-Aaronite Priests to go near a dead soul, but the
High
Priest can't. Whether they knew it or not, that is
why
the Palestinians had purposely put graves in front of the double
Eastern
entrance that goes to the Temple Mount, and knew that Yeshua, the
current and Eternal High Priest
is to go through them. Also, if Yeshua walked on the ground where the
dead
lie below, He would be defiled, and the High Priesthood would be
defiled, thus nullifying Himself to be thre Redeemer of Israel.

Indirectly related, Yeshua talked with a person that wanted to follow
Yeshua, but wanted to bury his family member, in the Gospel of Matthew

Matthew 8:21 And another of
His disciples said unto Him, Lord, suffer me first to go and bury my
father. 22 But Yeshua said unto him, Follow Me; and let the
dead
bury their dead.

Yeshua was
not relating to those who are followers of Yeshua, but to those who
were of the world.

Verses thirteen through fifteen

13 And he
shall take a wife
in her virginity. 14 A widow, or a put away one, or a profaned
harlot, shall not take ta-these: for but
shall take a wife of a virgin from his People. 15 And not shall pollute
his seed among
his People:
for I, hwhy, am sanctifying
him.
As I mentioned earlier, the famous Levite virgin was Mary, a descendant
of the line of Aaron, the mother
of Yeshua, and
following this Torah passage of a virgin woman in verse fourteen, she
was chosen
by hwhy
to be the
mother of Yeshua. And Yeshua,
who
is our High Priest and the current
Eternal High Priest, will be
coming for a virgin bride, who are the believers of Yeshua the Messiah.

Verses sixteen through twenty
three

16 And hwhy
spoke to Moses to say,
17
Speak to Aaron to say, A man from your seed by their
generations
who shall be in him a blemish shall not draw near to offer the Bread
of his Elohim. 18 For shall not draw near any man who has in him a
blemish: a blind man, or a lame one, or a flat nosed one, or a deformed
one,
19 or a man whom shall be in him a broken foot, or
a broken hand, 20 or a crooked
back, or a dwarf, or a blemish in his eye, or a scurvy,
or scabbed, or has crushed testicles; 21 Any
man who has in him a blemish from the seed of Aaron, the Priest, shall
not draw near
to offer ta-the Fire Offering ofhwhy: a
blemish is in him; shall not draw near to offer the Bread of his
Elohim. 22 taThe Bread of
his Elohim is a Holy of the Holies, and shall eat from from the
Sanctuary.
23 Only shall not enter to the Veil, and shall not draw near to
the Altar, for a blemish is on him; and shall not pollute ta-My Sanctuary: for
I, hwhy, am sanctifying
them.
Mark Biltz of El Shaddai
Ministries did a great teaching of this segment in this Torah
portion.
He says there are spiritual applications to these certain
irregularities of a Priest of the line of Aaron:

Blemish:In sinBlind: Can't see hwhy's
will/can't
see his own sin (my interpretation is seeing hwhy's
will)Lame:Their walk with hwhy- ex: Balaam (my
interpretations are one's
walk with hwhy
and
Mephibosheth, Prince Jonathan's son during King David's day)Flat Nose: Breath of lifeBroken Hand: Their acts and works for hwhyBroken Foot: Their walk in hwhyCrouched Back:Cares of this worldMidget: Below standard/Spiritual immature
children who don't grow up/(my interpretation) Adding and/or deleting
the Word of hwhyDeformed: (my interpretation) Corrupting The
Word and mixing the Holy with the profaneBlemish In His Eye:The rod in his eye- This is based
from Yeshua's account in the Gospel of Matthew

Matthew 7:3 And why beholdest
thou the mote that is in thy brother's eye, but considerest not the
beam that is in thine own eye? 4 Or how wilt thou say to thy
brother, Let me pull out the mote out of thine eye; and, behold, a beam
is in thine own eye? 5 Thou hypocrite, first cast out the beam out
of thine own eye; and then shalt thou see clearly to cast out the mote
out of thy brother's eye. Scurvy:Lack of proper diet (i.e. lack of
The Word)Scabbed:Effecting the crown of one's head/(my
view- Sin)Bruised Testacles:Lack of reproducing (i.e. birthing or
seeding
things based on one's walk with hwhy- ex. a ministry,
books based on one's own revelations, having a Messianic website, etc.)

Thank you Mark.

You can find Mark Biltz's teaching on this Torah portion at this webpage

The Hebrew word for lame is
"peesey-akh"- Peh, Samek, Khet (xop). It is from
Strong's Concordance number 6455, and its definition

From
H6452; lame: - lame.

from 6452 "pah-sakh" (xop), and its definition

A
primitive root; to hop, that is, (figuratively) skip over (or spare);
by implication to hesitate; also (literally) to limp, to dance: - halt,
become lame, leap, pass over.

Notice that this Hebrew word for lame is the same word for Passover.

There are many pictorial
examples of the various deformities. This is an image of a dwarf

This is one example is of interest that should be noted, and it's
the crooked back. If one hasn't watched the British news for the past
couple of years, excavators have recently found King Richard III of
England's skeletal remains
from the location at what was then the Greyfriar's Friary Church, in
Leicester, England, which is today part of a
parking lot, while they were digging there. They recently had a formal
reburial
of the former deceased king. The reason I bring him up, because he was
a crook backed. Images showed that his
right shoulder was much higher than his left shoulder. This is a
painting showing his right side higher than his left

This is an image of Richard III's backbone

This is what the BBC
website says about this image, in an article
titled "Richard III: Twisted Bones That Reveal A King"

"Highlighted
are the
facing sides of the 10th and 11th thoracic vertebrae, showing uneven
growth as the spine bent".
This is Richard III's skeleton found at the former Grey Friars church's
location. One can see the curvature on Richard III's spine.

For your interest, this is King Richard III's skull

This is an expert's facial reconstruction of Richard III, built from a
copied replica of Richard III's skull

This is what a website forum NeoGAF
on a blog of Richard III, in which one blogger has sourced, said
regarding Richard III's backbone

"Richard
III was portrayed by Shakespeare as having a hunched back and the
skeleton has a striking curvature to its spine. This was caused by
scoliosis, a condition which experts say in this case developed in
adolescence. Rather than giving him a stoop. It would have made one
shoulder higher than the other. Highlighted are the facing sides of the
10th and 11th thoracic vertebrae, showing uneven growth as the spine
bent".

If anyone is interested about the recent finding of Richard III, one
can start at Wikipedia at this link

The reason an Aaronite Priest was to not be deformed, because Yeshua
was not to
be a descendant of a deformed or an unclean Aaronite Priest. This is
so, because Yeshua was
perfect.

Ending this chapter, notice
that the Bread of the
Elohim is mentioned five times in this chapter. This is symoblic of
Yeshua, the Living Bread of the Elohim. It could also represent the
five book of Moses, and it's comparable to an account, noted in the
Gospel of Matthew

Matthew 14:15 And when it
was evening, His disciples came to Him, saying, This is a desert place,
and the time is now past; send the multitude away, that they may go
into the villages, and buy themselves victuals. 16 But Yeshua said
unto them, They need not depart; give ye them to eat. 17 And they
say unto him, We have here but five loaves,
and two fishes.

The five loaves would also be
symbolic of the five book of the Torah, which is Yeshua that Moses
wrote, as Yeshua noted in the Gospel of John

John 5:46 For had ye believed
Moses, ye would have believed Me: for he wrote of Me.

CHAPTER
22

Leviticus
22:1-33

Lev 22:1
And hwhy
spoke to Moses to say,
2 Speak to Aaron and to his sons, and they are set apart
of the Holy Things of the Sons of Israel, and they shall not profane ta-My Holy Name which they are
sanctifying to Me: I am hwhy.
3 Say to them, Any man by your generations who shall draw
near from all of your seeds to
the Holy Things which the Sons of Israel, they santified to hwhy, and his
uncleanness shall be upon
him, and that soul shall be cut off from of My Face: I
am hwhy.

4 A man, a man from the seed of Aaron, and he is leprous, or has
a
flow issue; shall not eat among the Holy Things until which shall be
clean, and the one
touching among an unclean soul, or a man whom she goes out from him
a copulation of seed; 5 or
a man who touches among any swarmer which shall be unclean to
him, or among an Adam who shall be unclean to him, by any of his
uncleanness; 6 of a soul
whom she touches
among him, and shall be unclean until the mixing period (evening), and
shall not eat
from the Holy Things, for but shall bathe his flesh in the water, 7 and
the sun shall go down, and shall be clean, and afterwards shall eat
from
the Holy Things; for he is his bread. 8 Shall not eat a carcass or a
torn thing to be unclean on her: I am hwhy. 9 And they
shall keep ta-My Charge,
and they shall not
bear sin upon him, and they shall die on him, if they pollute him:
I, hwhy, sanctify them.

10
And every stranger shall not eat the Holy Things: a tenant of
a Priest and a hired servant shall not eat the Holy Things. 11 And if a
Priest shall buy a soul of the purchase on his silver, he shall eat
among
him, and one birthed in his house, they shall eat him among his bread.

12 And if she is a daughter of a Priest shall be to a man of a
stranger,
she shall not eat on
the Heave Offering of the Holy Things. 13 And if she, a
daughter of a Priest, shall be a widow, or was put away (divorced), or
has not
seed to
her, and shall be returned to the house of her father as her
youth, she shall eat
from the bread of her father: and any stranger shall not
eat on him. 14 And if a man shall eat a Holy Thing in ignorance, and
shall add his fifth upon him, and shall give to the Priest ta-the Holy Thing. 15 And they
shall not pollute ta-the Holy Things of the Sons
of Israel tawhich they
shall lift up to hwhy; 16 And
they shall bear them
the iniquity of the Guilt Offering in their eating ta-the Holy Things: for I, hwhy, am sanctifying
them.

17 And hwhy
spoke to Moses, to say,
18 Speak to Aaron, and to his sons, and to
all the Sons
of Israel, and you shall say to them, A man, a man from the House
of Israel, and from the strangers in Israel who shall bring his Karban
Offering for all their Vow Offerings, and for all their Freewill
Offerings which
they shall bring near to hwhy for an Elevation Offering;
19 a perfect male among the oxen, among the sheep or
among the goats by your free will. 20 You shall not offer any which is
on him a blemish,
for shall not be for acceptance to you.

21 And if a man shall bring near a Sacrifice of Peace Offerings to hwhy to
accomplish a Vow Offering, or of a Freewill Offering among the herd or
among the flock, shall be perfect for acceptance; shall not be on him
any blemish. 22 Blind, or broken,
or maimed, or a flow, or scurvy, or scabbed, you shall not bring these
near to hwhy, and you shall not make a
Fire Offering with them upon the Altar to hwhy.

23 And a deformed, or maimed ox or a lamb, you shall make him of a
Freewill Offering; and shall not be accepted for a
Vow Offering. 24 And bruised, and crushed, and
broken, and
cut, you shall not bring near to hwhy; and you shall not do in
your land. 25 And from a hand of a son of a foriegner, you shall not
bring near ta-the Bread of
your Elohim from the hand of a foreigner, from
any of these; for their corruption is in them, a blemish is in them:
they shall not be accepted to you.

26 And hwhy
spoke to Moses, to say,
27 When an ox, or a lamb, or a goat is birthed, and has been seven days
under his mother; and from the eighth day and onward, shall be
accepted for a Karban Offering of a Fire Offering, to hwhy. 28 And him and ta-his son of an ox or a
sheep, you
shall not
slaughter in one day.

29 And if you sacrifice a Sacrifice of Thanksgiving to hwhy of your
free will, you shall
sacrifice him. 30 Shall be eaten on that day; you shall not leave
him until morning, I am hwhy. 31 And you
shall keep My Commandments, and you shall do them: I am hwhy. 32 And you
shall not profane
ta-My Holy Name; and I shall be
sanctified in the midst of the Sons of Israel: I am hwhy sanctifying you 33 that
brought you from of the land of Egypt to be for yourselves for Elohim:
I
am hwhy.

(Note: Not all verses will have
comments)

Verse two

2 Speak to Aaron
and to his sons, and they are set apart
of the Holy Things of the Sons of Israel, and they shall not profane ta-My Holy Name which they are
sanctifying to Me: I am hwhy.Looking at the word SET APART

The Hebrew word for set apart
is "nah-zahr"- Nun, Zayin, Resh (rzn). It is from Strong's Concordance
number 5144, and its definition

This is the Hebrew root word which is used for the Nazarite Vow, noted
in the Torah portion of Naso, in the book of Numbers

Numbers
6:1 And hwhy
spoke to Moses to say,
2 Speak to the Sons of
Israel, and you shall say to them, If a man or a woman shall
accomplish
to a vow of a Vow of a Nazarite for the separation to hwhy: 3 Shall separate from
wine and strong
drink, shall not drink from vinegar of wine or vinegar of strong
drink, and shall not drink of any juice of grapes, and shall not eat
the
fresh and dry grapes. 4 All the
days of his separation shall not eat from any which shall be made from
the vine of
the wine from the pressed ones and unto a grapeskin.
5 Of all the days of the Vow
of his separation, a razor shall not pass over upon his head: until the
days are fulfilled whom was separated to hwhy, shall be Holy, and shall
grow the locks of the hair of his head. 6
All the days of his separation to hwhy shall not
come upon a dead
soul. 7 For his father or for his mother, for his brother or for his
sister shall not be defiled for them in their death: for a separation
of his Elohim is upon his head. 8 All the days of
his separation he shall be Holy to hwhy.

Looking at the word NAZARITE

The Hebrew word for Nazarite
is "nah-zeer"- Nun, Zayin, Yod, Resh (ryzn). It is from Strong's Concordance
number 5139, and its definition

From
H5144; separate, that is, consecrated (as prince, a Nazirite); hence
(figuratively from the latter) an unpruned vine (like an unshorn
Nazirite). (The translation, Nazarite, is by a false alliteration with
Nazareth.): - Nazarite [by a false alliteration with Nazareth],
separate (-d), vine undressed.

Verses four through eight

4 A man, a man from the
seed of Aaron, and he is leprous, or has
a
flow issue; shall not eat among the Holy Things until which shall be
clean, and the one
touching among an unclean soul, or a man whom she goes out from him
a copulation of seed; 5 or
a man who touches among any swarmer which shall be unclean to
him, or among an Adam who shall be unclean to him, by any of his
uncleanness; 6 of a soul
whom she touches
among him, and shall be unclean until the mixing period (evening), and
shall not eat
from the Holy Things, for but shall bathe his flesh in the water, 7 and
the sun shall go down, and shall be clean, and afterwards shall eat
from
the Holy Things; for he is his bread. 8 Shall not eat a carcass or a
torn thing to be unclean on her: I am hwhy.
If anyone wonders why I translate the evening as "mixing period" in
verse six, because it clearly states in verse seven "and the sun shall
go down, and shall be clean", which relates to the mixing period.

Verses ten and eleven

10
And every stranger shall not eat the Holy Things: a tenant of
a Priest and a hired servant shall not eat the Holy Things. 11 And if a
Priest shall buy a soul of the purchase on his silver, he shall eat
among
him, and one birthed in his house, they shall eat him among his bread.
These are similar applications for the account of the Passover Meal,
noted in the Torah portion of Bo, in the book of Exodus

Exodus 12:43 And hwhy said to
Moses and Aaron,
This is the Statute of the Passover: Every son of a foreigner shall not
eat on him:
44 And every servant of a man purchased of silver, and you have
circumcised him, then shall eat on him. 45 A dweller and a hired
servant shall not eat on him.
46 Shall be eaten in one house; you shall not go out with the flesh
outside from the house; and you shall not break a bone on him. 47 All
the Congregation of Israel shall prepare him.
48 And when a stranger shall sojourn with you, and you do the Passover
to hwhy, every male to him shall be
circumcised, and
then shall come near to prepare him; and shall be like the native of
the land: and anyone uncircumcised shall not eat on him.
49 One
Torah shall be to the native, and to the
stranger that sojourns in your midst.All these kinds
of peoples were also based during the time of Abraham, noted in the
Torah portion of Lekh L'kha, in the book of Genesis

Genesis
17:10This is My Covenant, which
you shall keep, between Me
and between you and between your seed after you; Circumcise to you
every male. 11 And you shall circumcise ta-the flesh of your foreskin;
and
shall be for a token of the Covenant between Me and between you. 12 And
a son of eight days shall be circumcised to you of every male to
your generations that is birthed in the house, or bought with silver
from
any son of a foreigner whom he is not from your seed. 13 The
circumcising, shall be circumcised one birthed of your house, and one
bought from your silver:
and My Covenant, she shall be in your flesh for a Covenant of Ages.
14 And an uncircumcised male who has not circumcised ta-the flesh of his foreskin
is
not circumcised, and shall cut her off, she, the soul, from her people;
has
broken ta-My Covenant.In this week's Torah portion
passage, how did a Priest have
the
ability to purchase anybody with silver, let alone have possession of
silver at all? One source of the silver is shown in verse fourteen in
this week's Torah portion chapter

14 And if a man shall eat a
Holy Thing in ignorance, and
shall add his fifth upon him, and shall give to the Priest ta-the Holy Thing.
Another source came from the spoils from Egypt,
during the Exodus Passover

Exodus 12:35 And the Sons of
Israel did according to the word of
Moses; and they inquired from Egypt vessels of
silver, and vessels
of gold, and clothing: 36 And hwhy gave the People ta-favour in
the eyes of ta-Egypt,
and was requested to them, and they plundered Egypt.This included the tribe of
Levi before they were made Priests.

The other source of silver the Preists received is the silver brought
in
from the Israelites for a Vow Offering to hwhy, and it's noted in the Torah
portion of B'khukothai, in the book of LeviticusLeviticus 27:1And hwhy
spoke to Moses to say, 2 Speak to the Sons of
Israel, and
you shall say to them, If a man shall make difficult vow, by
your
evaluation, the souls shall be to hwhy.
3 And your
evaluation shall be of the male from a son of twenty
years and unto a son of sixty years, and shall be your evaluation fifty
shekels of silver on the Shekel of the Sanctuary. 4 And if she is a
female, and shall be your evaluation
thirty shekels. 5 And if from a son of five years and unto a son of
twenty years, and shall be your evaluation of the male twenty shekels,
and for
the female ten shekels. 6 And if from a son of a month and unto a son
of five years, and shall be your evaluation of the male five shekels of
silver, and
for the female of your evaluation three shekels of silver. 7 And if
from a son of sixty years and upward; if a
male, and shall be your evaluation fifteen shekels, and for the female
ten shekels. 8 And if he is poor from your evaluation, and he shall
stand to the face of the Priest, and the Priest shall evaluate him;
upon the mouth which the hand she is able, the one vowing shall the
Priest evaluate him.
Silver is symbolic of redemption, and when one is bought with silver,
one becomes part of the household as if one is part of the family, and
can participate in the High Holy Days and in the covenant.
Symbolically, silver is redemption, and this is what
Yeshua did when He paid the price of our lives with His life and
resurrected from the dead by "purchasing" us, to "redeem" us, so that
we can be part of His
household and part of His family.

Verses twenty six through twenty
eight

26 And hwhy
spoke to Moses, to say,
27 When an ox, or a lamb, or a goat is birthed, and has been seven days
under his mother; and from the eighth day and onward, shall be
accepted for a Karban Offering of a Fire Offering, to hwhy. 28 And him, or ta-his son of an ox, or a
sheep, you
shall not
slaughter in one day.
These are the numeric symbolic meanings:

Seven:Spiritual completionEight:New beginnings

hwhy wanted
them to go through one complete week of life, as based in the first
seven days of creation and the very first Shabbath rest, noted in the
first two chapters of the Torah portion of B'reyshith, in the book of
Genesis.

Indirectly related, this week's Torah portion passage Statute is
another one of these "little Statues". Two other little Statutes are
noted in the Torah portions of Misphatim and Ki Thisa, in the book of
Numbers, and in the Torah portion of Ki Theytsey, in the book of
Deuteronomy

Exodus 23:19 ...You shall not
boil a kid in the milk of his mother.

Exodus 34:26 ...You shall
not boil a kid in the milk of his mother.

Deuteronomy 22:6 If shall
encounter to your face a nest of a bird in the way, in any tree, or
upon the earth, of nestlings or eggs, and the mother is crouching upon
the nestlings, or upon the eggs, you shall not take the mother with the
sons: 7 Sending, you shall send away ta-the mother, and you shall
take ta-the sons for yourself; by
that, shall be well to you, and you shall
lengthen days.

The purpose of all three of these little Statutes is that one is not to
destroy or humiliate the parent with the sons at the same time, or in
the same day. Also, the majority of it is to keep the parent alive,
because the parent can reproduce, and it;s also an act to respect the
parent. Hence the Fifth Word, (Commandment) to honor your father and
mother is implied in these sources, in respect of honoring the first
parents, Adam and Khavah.

CHAPTER
23

Leviticus
23:1-44

Verses one and two

Lev
23:1 And hwhy
spoke to Moses to say,
2 Speak to the Sons of Israel, and you shall
say to
them, The Appointed Times of hwhy which you
shall proclaim
them, these are Holy Callings, they are My Appointed Times.

THE WEEKLY SHABBATH

3 Six
days
you shall do work: and on the seventh day is a Shabbath of Rest, a Holy
Calling; you shall not do any work. She is a Shabbath to hwhy in all of
your dwellings.

This is based on
the account of the seventh day, noted in the Torah portion of
B'reyshith, in the book of Genesis

Genesis 2:1 And
they were
finished:
the heavens and
the earth and all their host.
2 And on the
seventh day, Elohim
finished His work which
was
made, and rested on the seventh
day from all His work that was
made. 3 And Elohim blessed ta-the seventh
day and
sanctified him, for on him rested from all His work which Elohim
created for
the making.
If it was good enough for hwhy to rest on the
seventh day, it is good enough for us.

In the Brith Khadashah (the New Covenant), the Shabbath is manifested
by Yeshua reveals Himself as the Lord of the
Shabbath, noted in the Gospels of Matthew and Mark

Matthew 12:8 For the Son of
Man is Lord even of the Shabbath day.

Mark 2:27
And He said unto
them, the Shabbath was made for man, and not man for the Shabbath:Yeshua was
saying is that "the Shabbath" is Yeshua, Himself, as "the
Living Shabbath" as well as "the Eternal Shabbath", and that we are to
enter into His rest, meaning "hwhy's "Rest"",
meaning "Yeshua". It is hinted in the apostle Paul's letter in the book
of the Hebrews

Hebrews 3:18 And to whom
sware he that they should not enter into His Rest, but to them that
believed not? 19 So we see that they could not enter in because of
unbelief.

4:1 Let us therefore fear, lest, a promise being left us of
entering into His Rest, any of you should seem to come short of it. 2
For unto us was the Gospel preached, as well as unto them: but the Word
preached did not profit them, not being mixed with faith in them that
heard it. 3 For we which have believed do enter into rest, as he said,
As I have sworn in My Wrath, if they shall enter into My Rest: although
the works were finished from the foundation of the world.

In other words hwhy
set the date
for the Shabbath, the seventh day, for the benefit of mankind, but man
does not make the
Shabbath in his own way for the benefit of hwhy. That means man
is not to change the Shabbath Day, as the Roman Church did
in the fourth or fifth century AD by changing the day from the dominant
day of Friday night-Saturday day to the dominant day of Sunday,
starting at the middle of the night where there were no clocks back
then to figure out when the new day starts during the middle of the
night. That would be
doing it in works without hwhy,
and man would
take the credit and acknowledgment away from hwhy.

In the Brith
Khadashah (the New Covenant), the Shabbath is manifested by Yeshua
reveals Himself as the Lord of the
Shabbath, noted in the Gospels of Matthew and Mark

Matthew 12:8 For the Son of
Man is Lord even of the Shabbath day.

Mark 2:27
And He said unto
them, the Shabbath was made for man, and not man for the Shabbath:Yeshua was
saying that "the Shabbath" is Yeshua, Himself, as well as
"the
Living Shabbath" and "the Eternal Shabbath", and that we are to enter
into His rest, meaning "hwhy's "Rest"",
meaning Yeshua, "the living Rest" and "the Eternal Rest". It is
hinted in the apostle Paul's book of the Hebrews

Hebrews 3:18 And
to whom sware he that they should not enter into His Rest, but to them
that believed not? 19 So we see that they could not enter in
because of
unbelief.

4:1 Let us therefore fear, lest, a promise being left us of
entering
into His Rest, any of you should seem to come short of it. 2 For unto
us was the Gospel preached, as well as unto them: but the Word preached
did not profit them, not being mixed with faith in them that heard it.
3 For we which have believed do enter into rest, as he said, As I have
sworn in My Wrath, if they shall enter into My Rest: although the works
were finished from the foundation of the world.
Related, regarding the Tabernacle being built, located in the book of
Exodus, it wasn't to be built during the Shabbath. The
Tabernacle is symbolic manifestation of Yeshua, and if the Tabernacle
was to be
constructed during the Shabbath day, it would take away the
symbolicness of Yeshua as the Living
Shabbath.

Looking at the word SHABBATH

The Hebrew word for Shabbath
is "Shahb-bath"- Shin, Bet, Tav (tbs). It is from
Strong's Concordance number 7676, and its definition

Monte Judah of Lion and Lamb
Ministries noted that those when believers first come into the
Messianic/Hebraic Roots movement, the first thing they are convicted to
do in the Messianic/Hebraic Roots movement, by the Ruakh HaKodesh (the
Holy
Spirit), is to observe and follow the Commandment of the "Shabbath",
which is the
Fourth Word (Commandment), mentioned also in the book of Exodus

Exodus 20:8 Remember ta-the Shabbath
Day to sanctify
him.
9 Six days you shall serve, and you shall do all your
work:
10 And the seventh day is
the Shabbath of hwhy, your
Elohim: You shall
not do any work, you, or your son, or your daughter, your male
servant, or your female servant, or your animal, or your stranger
who is in your gates: 11 For six days, hwhy made ta-the heavens
and ta-the earth, ta-the
sea, and ta-all that is
in
them, and
rested on the seventh day: upon thus, hwhy blessed ta-the Shabbath
day, and sanctified him.
The "him" is Yeshua, Himself.

This is the Commandment that our Non-Messianic/Hebrew Roots believers
who follow
the Roman Church's rule of changing the Shabbath from Friday
night-Saturday day to
the middle of Saturday night, at midnight (wherever that was in the
night sky).

Monte Judah of Lion and Lamb
Ministries noted the reference that after
the Jews returned to the land from the seventy years of Babylonian
captivity, it did not take them long for them to break the Shabbath. It
is noted in the book of Nehemiah

Nehemiah 13:15 In those
days saw I in Judah some treading
wine presses on the Shabbath, and
bringing in sheaves, and lading asses; as also wine, grapes, and figs,
and all manner of burdens, which they brought into Jerusalem on the
Shabbath day: and I testified against them in the day wherein
they sold
victuals. 16 There dwelt men of Tyre also therein, which brought
fish, and all manner of ware, and sold on the Shabbath unto the
children of Judah, and in Jerusalem. 17 Then I contended with tathe nobles of Judah, and said
unto them, What
evil thing is this that ye do, and profane ta-the Shabbath day?
18 Did not
your fathers thus, and did not our Elohim bring taall this evil upon us, and
upon this city? Yet ye bring more wrath upon Israel by profaning the
Shabbath. 19 And it came to pass, that when the gates of Jerusalem
began to be dark before the Shabbath, I commanded that the gates should
be shut, and charged that they should not be opened till after the
Shabbath: and some of my servants set I at the gates, that there should
no burden be brought in on the Shabbath day. 20 So the merchants and
sellers of all kind of ware lodged without Jerusalem once or twice. 21
Then I testified against them, and said unto them, Why lodge ye about
the wall? if ye do so again, I will lay hands on you. From that time
forth came they no more on the Shabbath. 22 And I commanded the
Levites that they should cleanse themselves, and that they should come
and keep the gates, to sanctify ta-the Shabbath day. Remember
me, O my Elohim, concerning this also, and spare me according to the
greatness of thy mercy.

It did not take the Jews long to forget why they were in captivity, and
Nehemiah sternly warned them to get back to following and observing the
Shabbath.

Verse four

THE
HIGH HOLY DAYS

4 These are
the Appointed Times of hwhy, Holy Callings which you
shall proclaim them, in their appointed times.

Looking at the word APPOINTED TIMES

The Hebrew word for appointed
times is "moh-eyd"- Mem, Vav, Ayin, Dalet (dewm). It is from
Strong's Concordance number 4150, and its definition

From
H3259; properly an appointment, that is, a fixed time or season;
specifically a festival; conventionally a year; by implication, an
assembly (as convened for a definite purpose); technically the
congregation; by extension, the place of meeting; also a signal (as
appointed beforehand): - appointed (sign, time), (place of, solemn)
assembly, congregation, (set, solemn) feast, (appointed, due) season,
solemn (-ity), synagogue, (set) time (appointed).

In Strong's number H4150, it has alternate Hebrew spellings
"moh-ah-dah" (hdewm) and "moh-ehd" (dem). In this
week's Torah
portion verse, the Vav is added. The Vav is a Paleo-Hebrew picture of a
nail.
This Hebrew word used in this verse reveals to us that hwhy's Appointed
Times are the High Holy Days where hwhy and His People
are being "attached" to each other, through having the heavens and the
earth being being "connected" in these appointed times with the Vav as
their connector between each other.

Verses five through eight

PASSOVER/FEAST
OF THE UNLEAVENED BREAD

5 On the
first month, on the
fourteenth of
the month, between the
mixing periods (evenings), is the
Passover to hwhy. 6 And on
the
fifteenth day of this month is the Feast of the Unleavened
Bread to hwhy: seven days
of unleavened
bread you shall eat. 7 On the first day shall be to you a Holy
Calling: you shall not do any work of service. 8 And you shall
bring near
a Fire Offering to hwhy seven days: on the seventh
day shall be a Holy Calling: you shall not do any work of service.

This
is during the time of the Barley
Harvest on the first Biblical month of Aviv/Nissan.

Looking at the phrase "between
the mixing period", in the Hebrew,
it says "Beyn Ha-aravim" (MybrehNyb).

Looking at the following words:

BETWEEN

The Hebrew word for between is
"beyn"- Bet, Yod, Nun Sophit (Nyb). It is from Strong's Concordance
number 996, and its definition

(Sometimes
in the plural masculine or feminine); properly the constructively
contracted form of an otherwise unused noun from H995; a distinction;
but used only as a preposition, between (repeated before each noun,
often with other particles); also as a conjugation, either... or: -
among, asunder, at, between (-twixt . . . and), + from (the widest), X
in, out of, whether (it be... or), within.

Beyn is translated as "between".

MIXING PERIODSThe Hebrew word for mixing
period is
"eh-rehv"- Ayin, Resh, Bet (bre). Its is from
Strong's Concordance number 6153, and its defintion

From
H6150; dusk: - + day, even (-ing, tide), night.

from 6150 "ah-rahv" (bre), and its
definition

A
primitive root (rather identical with H6148 through the idea of
covering with a texture); to grow dusky at sundown: - be darkened,
(toward) evening.

from 6148 "ah-rahv" (bre), and its definition

A
primitive root; to braid, that is, intermix; technically to traffic (as
if by barter); also to give or be security (as a kind of exchange): -
engage, (inter-) meddle (with), mingle (self), mortgage, occupy, give
pledges, be (-come, put in) surety, undertake.
Erev is translated as "evening" or "mixing", which could include
"mixing periods".

One
way of interpreting it is "between the evenings". If this was the
interpretation, it would take the time frame between sundown of the
fourteenth to sundown of the fifteenth. During the Exodus Passover,
this would have taken too long a period for the
Israelites
to slay a lamb or kid, for if they waited until the daytime, it would
be too late to kill it, and the destroyer would have killed them during
the night.
Another way to interpret this phrase is "between
the mixings", or "between the mixing periods" which would be between
sundown of the fourteenth and
sunrise of the fourteenth, in other words between dusk and dawn. This
provides the
best
interpretation. Though it makes the possibility of killing it after
midnight, it would not be common sense for the Israelites to kill it
that late at
night, in the wee hours of the morning. They would have killed it after
the sunset on the night of the
fourteenth of Aviv/Nissan.

There is an alternate date for the Passover for those who weren't able
to do it in the originial date for reasons beyond their control, and
it's noted in the Torah portion of B'hah-aloth-khah, in the book of
Numbers

Numbers 9:6 And were men, who
were defiled ones of a soul of
an Adam, and they were not able to do the Passover on that day: and
they were brought to the face of Moses and to the face of Aaron in that
day: 7 And those men, they said to him, We are defiled of a
soul
of an Adam: to why are we restrained to not bring ta-a Karban
Offering
of hwhy in His Appointed Time in the
midst of the Sons of Israel? 8 And Moses said to them, Stand,
and
I will hear what hwhy shall
command to you. 9
And hwhy
spoke to Moses, to say,
10 Speak to the Sons of Israel, to say, If a man, a man shall
be
unclean of a soul or on a distant journey, of you, or of your
generations, and do the Passover to hwhy. 11 In the
second month, in
the fourteenth day between the mixing period (evening), they shall do
him, they shall
eat him upon the
unleavened bread and bitter herbs. 12 They shall not
remain with him until morning, and they shall not break a bone among
him: they shall do him according to all the Statutes of the Passover.
13 And the man whom he is clean, and is not in a journey, and has
failed to do the Passover, and shall be cut off that soul from her
people: for the Karban Offering of hwhy was not
brought in His Appointed Time, that man shall bear his sin. 14 And if a
stranger shall
sojourn with you, and does the Passover to hwhy; according
to the Statute of
the Passover, and according to His Ordanance, so shall do: One Statute
shall be for you, for the stranger, and for the native of the
land.
Notice that it doesn't say to observe the Feast of the Unleavened Bread
for seven days, but it only refers to the Passover day. If they missed
the original Passover day and did the alternate Passover day, they were
still required to count the fifty day count from the original date
during the Feast of Unleavened Bread in the month of Aviv/Nissan. It
also didn't change the dates and times and months of the rest of the
Biblical year for them, but they still had to observe them along with
their brothers.

This time of one of the three
harvest feast times in the year that times in the year to hwhy,
noted in the Torah portion of Mishpatim, in the book of ExodusExodus 23:14 You will
feast to me three
times in the year you will feast by Me. 15 You will keep tathe Feast of the Unleavened
Bread: seven days you will eat unleavened bread as which I commanded
you to the Appointed Time of the month of the Aviv; for in him, you
came out from
Egypt: and they shall not see My Face empty: 17
Three times in the year shall all of your males shall appear to the
Face of the
Adon hwhy.Yeshua also fulfilled this
Exodus Commandment by going to Jerusalem
during the Passover and the Feast of Unleavened Bread, as shown in all
four Gospels.

Boaz also fulfilled the feast of Passover/Unleavened Bread Commandment.
This is based on the
account in the book of Ruth

Ruth 2:22 And Naomi said
unto Ruth, her daughter-in-law, It is good, my daughter, that thou go
out with his maidens, that they meet thee not in any other field.
23 So
she kept fast by the maidens of Boaz to glean unto the end
of Barley Harvest....
Based on this account, Boaz was not there, because he was in Jerusalem
for the Feast of Passover/Unleavened Bread, fulfilling this annual
Torah
commandment, as he was commanded to do.

Yeshua became our Passover Lamb, as noted in the apostle Paul's letter
to the assembly in Corinth

1 Corinthians 5:7 Purge
out therefore the old leaven, that ye may be a new lump, as ye are
unleavened. For even Christ our passover is sacrificed for us:

You can read my
"Passover/Unleavened Bread" information webpage on this website, by
clicking on the link below
PASSOVER/UNLEAVENED BREAD

You can also read my teaching, titled, "The Exodus Story", by clicking
on the link below

FIRST
FRUITS
9 And hwhy
spoke to Moses to say,
10
Speak to the Sons of Israel, and you shall say to
them, When
you come to the land which I am giving to you, and you shall
reap
ta-her harvest,
and you shall
bring ta-an Omer-Sheaf
of the beginning
of your
harvest to the Priest: 11 and shall wave ta-the Omer-Sheaf to the Face of
hwhy for your
acceptance: from
the morrow of the Shabbath, the Priest shall wave him. 12 And on the
day you wave ta-the Omer-Sheaf, you shall do
(offer) a lamb of a
perfect one of a son of his
year for an Elevation Offering to hwhy.
13 And his Food Offering shall be two tenths of flour mixed in the
oil of a Fire Offering to hwhy of a pleasant scent: and her
Drink Offering of wine shall be a fourth of the hin. 14
And bread, and roasted grain, and gardened grain, you shall not eat
until this same day, until you bring ta-a Karban Offering of your
Elohim: a Statute of Ages for your generations in all of your
dwellings.

I give Mark Biltz of El
Shaddai Mininstries credit for the fomat of
this chart. Looking at the various years the fourteenth day that
Passover
fell, which is highlighted in red

Mark Biltz noted that there is no mention in the scriptures of a
specific date when First Fruits starts, and no where in the scriptures
it says when the fiftieth day of Shavuoth occurs. According to Mark,
the
Religious Jews always have the first count of the fifty days on Aviv 16
in order for the fifty days for the Shavuoth date to be on the
third Biblical month of
Sivan
6. Mark also says that the scriptures do not give a specific Biblical
date
for the First Fruits to start, because the annual calendar date of
Passover varies from year to year. Paraphrasing, that is why it says
to start First Fruits "from the morrow of the Shabbath" meaning "the
first Biblical day of the new Biblical week, starting at sundown".

In verse eleven, when it says "morrow", or could be translated
"tomorrow", it doesn't mean "the beginning of the daytime period" as we
are used to understanding in the Gregorian Calendar in the Western
culture, but according to hwhy's Biblical Calendar,
it means "the morrow of the new Biblical day starting at sundown". Hence, the Omer-Sheaf
is to be given on
the first Biblical day of the Biblical week, and this day is also
the day
to start the fifty day count to Shavuoth/Pentecost.

Looking at this scripture in the Torah portion of R'ey, in the book of
Deuteronomy

Deuteronomy 16:9 Seven
weeks you shall number for yourself: from the
beginning of
the sickle on the risen grain, you shall begin to number seven
weeks.
Based on this scripture verese, while the barley begins to be harvested
on the day of First Fruits, the male is to bring the first fruits of
the Omer-Sheaf to the Priest at the Tabernacle/Temple in Jerusalem, or
wherever the Tabernacle was located in the land before the Temple was
built.
Though not their fault, this is the mistake that the religious Jews
made is that they translate this as the "High Shabbath", meaning the
non-service work day of Aviv/Nissan 15 of the first day of Unleavened
Bread by starting Aviv/Nissan 16 as the delegated first day of the
fifty day count. This is not the case, but it's referring to "the
regular seventh day Shabbath". This is the same Hebrew word noted above
for the Shabbath day (tbs) noted in the Shabbath
section earlier.Looking
at the word OMER

The Hebrew word for omer is
"oh-mehr"- Ayin, Mem, Resh (rme). It is from
Strong's Concordance number 6016, and its definition

From
H6014; properly a heap, that is, a sheaf; also an omer, as a dry
measure: - omer, sheaf.

Notice
that one of the Hebrew root word translations is
"chastise (piling blows)", because Yeshua was "chastised", and was
given
blows by the Jewish authorities and the Roman soldiers during Passover,
and then on First Fruits, He was resurrected from the dead from
Joseph's Tomb.This First Fruits is during the
time they first put the sickle to the
grain,
as noted in the Torah portion of R'ey, in the book of Deuteronomy

Deuteronomy 16:9 Seven
weeks you shall number for yourself: from the
beginning of
the sickle on the risen grain, you shall begin to number seven
weeks.
This is done "only" on the first day the fifty day on the first
Biblical day of the week, which in the Gregorian Calendar begins at
sundown on Saturday night. This is hwhy's
"Ready, set, go!" equivent by saying "Ready, offer, harvest!".

In the book of Ruth, roasted grain is mentioned, and it occurred during
this time of First Fruits

Ruth 2:14 And Boaz said unto
her, At mealtime come thou hither, and eat of the bread, and dip thy
morsel in the vinegar. And she sat beside the reapers: and he reached
her roasted grain, and she did eat, and was sufficed, and left.
Based in this Ruth passage, Boaz was leaving to Jerusalem as required
for the males to go, for the Feasts of Passover/Unleavened Bread
earlier in that
day for seven days, and to provide his Omer-sheaf to the Priests in
Jerusalem for First Fruits, so that by supper time, Ruth could eat the
roasted grain, as commanded by hwhy.
Too bad the they didn't have phones back in the day for the men to call
home, and tell them "I've offered the Omer-Sheaf. Tell them that they
can harvest now.".

There is an account that could be the precursor that occurred on
First Fruits, and it's regarding Moses and Pharaoh, noted in the Torah
portion of B'reyshith, in the book of Exodus

Exodus 3:18 And they will
listen to your voice: and you shall come, you and the Elders of
Israel, to the King of Egypt, and you shall say to him, hwhy, Elohim of the Hebrews, has
met with us: and now, we will go now of a journey of three days in the
wilderness, and we will sacrifice to hwhy, our Elohim.

Exodus 5:3 And they said,
the Elohim of the Hebrews has met upon us: we will go now of
a journey of three days in the wilderness, and we will
sacrifice to hwhy, our Elohim; shall impinge
us
on the plague, or on the sword.If
this theory is correct, that means the Israelites would have arrived
at the Sea of Reeds three days later, by late in the third day, and
calculating out the chronology that would fit this premise by adding
two and two, Pharaoh and his army
would have left in the morning on the thirdy day, and arriving at the
Sea of Reeds by the end of the third day, then on the beginning of the
fourth day, hwhy
divided the sea to make a dry freeway for the Israelites to cross over.
Before sunrise, Pharoah and his army were in the middle of the dry sea
bed when hwhy
covered them up. If this theory is correct, this would fit to the
statement that Yeshua made in the Gospel of John

John 2:13 And the Jews'
Passover was at hand, and Yeshua went up to Jerusalem, 14 And
found in the Temple those that sold oxen and sheep and doves, and the
changers of money sitting: 15 And when He had made a scourge of
small cords, He drove them all out of the Temple, and the sheep, and
the oxen; and poured out the changers' money, and overthrew the tables;
16 And said unto them that sold doves, Take these things hence; make
not My Father's House an house of merchandise. 17 And His
disciples remembered that it was written, The zeal of Thine house hath
eaten me up. 18 Then answered the Jews and said unto Him, What
sign shewest Thou unto us, seeing that Thou doest these things? 19
Yeshua answered and said unto them, Destroy this Temple, and in three
days I will raise it up. 20 Then said the Jews, Forty and six
years was this Temple in building, and wilt Thou rear it up in three
days? 21 But He spake of the Temple of His Body.

As
I noted in the information teaching of Passover/Unleavened, I noted
this possible theory that Yeshua was
buried in the tomb for three days during the first three days of the
Feast of Unleavened Bread, and was resurrected on the beginning on the
first Biblical day of the Biblcial week on First Fruits. Yeshua's
account of His
burial and resurrection would fitly compare to the account of the
Israelites three days journey reaching the Sea of Reeds and crossing
the other side on the fourth day, a type of
resurrection on the day of First Fruits. Also Yeshua practically the
symbolic Omer-Sheaf "waved" from the dead to life, so that we would
accepted Him as our Lord and Saviour to start to be "harvested".This is also the time
of the
Barley Harvest.

You can read my
"First Fruits" information webpage on this website, by clicking on the
link below

SHAVUOTH
(PENTECOST/FIRST FRUITS II)
15 And from the morrow of the
Shabbath,
from
the day you shall bring near ta-the Omer-Sheaf of the Wave
Offering; you shall count for
yourselves seven Shabbaths,
they shall be complete (perfect): 16 until from the morrow of the
seventh
Shabbath,
you shall count fifty days; and you shall bring near the New Food
Offering to hwhy. 17 You
shall bring two of them of the Bread of the Wave Offering, they shall
be two tenths of
flour; they shall be baked of leavened bread; the
First Fruits to hwhy. 18 And you
shall bring near upon
the bread seven lambs of perfect ones of sons of a year, and one
bullock of a son of a herd, and two rams: they are an Elevation
Offering to hwhy, and their Food Offerings,
and their Drink Offerings of a Fire Offering of a pleasant scent
to hwhy. 19 And you
shall do (offer)
one kid of the goats for a Sin Offering, and two lambs of sons of a
year for a Sacrifice of the Peace Offerings. 20 And the Priest shall
wave
them upon the Bread of the Firstfruits of a Wave Offering to the Face
of hwhy, upon the
two lambs: they
are Holy to hwhy for the Priest. 21 And you
shall proclaim on this same day, shall be a Holy Calling for
yourselves:
you shall not do any work of service: a Statute
for Ages in all of your dwellings for your generations. 22 And in your
reaping ta-the harvest
of your land, you
shall not finish the corners of
your field. You shall not glean on your reaping, and on your gathering
of your harvest: you shall leave them for the poor and for the
stranger: I am hwhy, your Elohim.Again,
as noted in the segment of First Fruits, it says Shabbath (tbs,
H7676) meaning "the regular Shabbath" and not the High Shabbath of the
fifteenth day of Aviv/Nissan as the religious Jews have been observing.

As I noted earlier, when
it says "morrow" in verse fifteen, or could also be translated
"tomorrow",
it doesn't mean
"the beginning of the daytime period" as we are used to understanding
in the Gregorian Calendar in the Western culture, but according to hwhy's
Biblical Calendar, it means "the morrow of the new Biblical day
starting at sundown of the new Biblical seven day week", starting
Saturday at sundown.When
it says to count the days, it doesn't mean that you
count the omer for forty nine days, because if
they followed that route, the men would have to stay in Jerusalem for
all forty nine days, and would have to give an Omer-Sheaf to the Priest
and continue to stay for the fiftieth day of Shavuoth/Pentecost. Or, if
they went back home everyday, which is impossible for those who have to
travel a great distance, they would have to return everyday to
Jerusalem and give their Omer-Sheaf for forty nine days and stay for
the fiftieth day of Shavuoth/Pentecost. That's a lot of omers to
carry. hwhy
did not plan it that
way. He just wanted the last forty eight days to be counted in the
convenience in their own homes.

We have to remember that
during
Biblical times, there was no such thing as a formal calendar with a
structured
brackets of days and weeks in a seven day blocked chart with all the
dates preprinted on it. They could
only depend on counting the day "one day at a time". They could have
made a carved chart
using seven day blocks, but I doubt that they did this during Biblical
times. If I'm proved wrong, let me know, and I will correct it.In
verse fifteen, what
does it mean when it says "they shall be complete (perfect)"? It means
that the seven Shabbaths is an act to go through the complete seven day
cycles, from the first day of the Biblical week to Shabbath, seven
times, from sundown Saturday to sundown Saturday.

Though
it does not say
it in this passage, it is an unwritten
understanding that First Fruits has to occur in the beginning of the
Biblical new week, starting Saturday at sundown, "during" the seven
days of the
Feast of Unleavened Bread. In other words, First Fruits is to occur as
early as the first day of Unleavened Bread and as late as the eighth
day of Unleavened Bread, but it cannot be during the day of the
fourteenth day of Aviv/Nissan of the Feast of Passover. This is also
based by Monte Judah of Lion
and Lamb
Ministries
that it is a variable in which the beginning of the fifty day count can
occur on the first day of the Biblical week during any of the seven
days of
the Feast of
Unleavened Bread. It also cannot occur after the seven day
Unleavened
Bread period, because it is not
an "independent" High Holy Day. In other words, First Fruits, that
starts the Omer count, is a High Holy Day that is "dependent" on the
seven days of
the
Unleavened Bread by occurring during the seven day period. That is why
Yeshua was resurrected on Saturday night,
on the first day of the beginning of the Biblical new week starting
First Fruits during the Feast of Unleavened
Bread, specifically, in Yeshua's year, on the eighteenth day of
Aviv/Nissan, on the fourth day of Unleavened Bread.

Also
in verse fifteen, in the Hebrew text, the Hebrew word for Shabbaths is
"Shab-bah-thohth" (twtbs).
This
Hebrew word uses the Vav and Tav ending (tw) which reveals that
this Hebrew word is in the feminine plural pronoun form. It reveals
that the Shabbaths are
feminine. I have heard those
who interpret the word "Shabbaths" as "weeks", but the
word
"Shabbaths" is not the interpretation for "weeks". It is the regular
Shabbath.In verse sixteen, the new Food
Offering is from the time of the Wheat
Harvest. A great example of the Wheat Harvest time account of Shavuoth
is in the book of Ruth, because in this Ruth's passage of the story, it
pertains to
the High Holy Day of Shavuoth

Ruth 2:22 And Naomi said
unto Ruth her daughter-in-law, It is good, my daughter, that thou go
out with his maidens, that they meet thee not in any other field.
23 So she kept fast by the maidens of Boaz to glean unto the end
of Barley Harvest and of Wheat
Harvest; and dwelt with her mother-in-law.Looking at verse sixteen
again, it says

16 until from the morrow of
the seventh
Shabbath,
you shall count fifty days; and you shall bring near the New Food
Offering to hwhy.That means the fiftieth
day of Shavuoth is to occur the day "after the regular Shabbath day",
meaning
the "first Biblical day of the Biblical week".

Giving credit to Mark Biltz of El Shaddai Ministries for
the basis of the artistry, this is a chart that shows the date of
Sivan 6 for the last three years. The traditional date of Sivan 5,
which according to the religious Judaica Calendar is counted as the
forty ninth
day, and is highlighted in yellow. Sivan 6, the traditional Judaica
Calendar date for the fiftieth day for Shavuoth is highlighted in red

According to the Torah, the forty ninth day is to occur on the Shabbath
day, the seventh day of the Biblial weekly calendar, and the fiftieth
day is
to occur on the Biblcial first day of the new Biblical week. With the
exception
of 2016, Sivan 5, the traditional 49th day, is not on the Shabbath
day. That means that the traditional Sivan 6 day for Shavuoth, with
rare exception, is
incorrect.

These
next two charts, both in the style of Mark Biltz, will provide
understanding why it is that the fiftieth day falls on Saturday night,
and not just any day where Sivan 6 occurs, year by year. The first
chart is the Biblical chart hwhy
Commanded in the Torah. The Shabbath numbers are highlighted in yellow,
and the fiftieth day of Shavuoth is highlighted in red

The purpose of this chart is to show that hwhy
made the seventh day ordinals to fall on the Shabbath: "7, 14, 21, 28,
etc". If anyone at one time, somehow, miscounts a day (remember, there
were no printed calendars back then), and doesn't know what day they
are to be, they can figure out what day the count is on the Shabbath,
which has the seventh ordinal day to fall to. If they were on, say,
the 40th day, and they were counting 39. They can look at the Shabbath
day that has the seventh ordinal day "42", and realize that they need
to be on "40". hwhy
structured it for us to depend on the Shabbath ordinal day, because it
has the structured "seventh day ordinal".

This next chart will reveal the Judaica Calendar's structure of the
fifty day count to Shavuoth, based on the fiftieth day they structured
to be Shavuoth. This is from the 2014 calendar (USA Lunar based), with
the seventh day ordinals highlighted in yellow, and the fiftieth day
highlighted in red

It shows that the fiftieth day falls on a Tuesday night, the fourth
day, and the forty ninth day does not fall on a Shabbath. Also the
seventh day ordinals do not fall on the Shabbath.
There was not structured calendar in which the Israelites could post
on their walls, but they have to depend on the sunset to count the next.
Not depending on the
date Sivan 6, if someone at that time miscounts, and they don't know
what
the true fiftieth day is. They will be guessing for the next days, and
don't know if they will hit the fiftieth day, because they don't have
the seventh day ordinal to fall on the Shabbath. This Judaica Calendar
changes year by year, and the People will be guessing every year if
they will get the counting to the fiftieth day right, or not.

Looking at verse seventeen again

17 You
shall bring two of them of the Bread of the Wave Offering, they shall
be two tenths of
flour; they shall be baked of leavened bread; the
First Fruits to hwhy.They
are to bring "leavened bread". Why did hwhy
allow them to make leavened bread instead of
unleavened bread? One thing I realized
is that the basic reason
that hwhy required them to
make
leavened bread is to make a distinction between the bread required for
the
Feast of Shavuoth and the bread required for Passover and the Feast of
Unleavened Bread. hwhy did not want to
have all these Spring High Holy Days requiring unleavened
bread. Unleavened
bread on Shavuoth would take away the emphasis of the Passover and
Unleavened Bread. So hwhy made a unique
requirement for Shavuoth by having "leavened bread".

from 2556 "khah-meyts" (Umx), and its definition"A primitive
root; to be pungent; that is, in taste (sour, that is, literally
fermented, or figuratively harsh), in color (dazzling): - cruel (man),
dyed, be grieved, leavened".

Also in this verse, in the Hebrew text, the word "they" in Hebrew is
"tee-h'yeynah"- Tav,
Heh, Yod, Yod, Nun, Heh (hnyyht).
It is from Strong's Concordance number 1961 "ha-yah" (hyh).
The Tav in the beginning and the Nun and Heh in the end (hnyyht)
reveals that the "tav" in the
phoenetic "tee-" (t) and
the Nun-Heh (hn) in "tee-h'yeynah"
is in the 3rd person
feminine plural form, and this word is a Qal, Strong Future binyan verb
in the 3rd person feminine plural form.

This High Holy Day is also required for the Isarelites to arrive in
Jerusalem, as part of their visitation three times a year, as noted in
the Torah portion of Mishpatim,
in the book of Exodus

Exodus 23:14 Three
times you will feast to Me in the
year.... 16 And the Feast of the
Harvest,
the firstfruits of your
labors, which you have sown in the field:

In the Brith Khadashah (the New Covenant), Yeshua also followed this
Commandment in going
to Jerusalem for the wheat harvest on the Feast of Shavuoth. It is
written in the whole
fifth chapter of the Gospel of John. These are the first fifteen verses
of that chapter

John 5:1 After this there
was a Feast of the Jews [Shavuoth]; and
Yeshua went up to Jerusalem. 2 Now there is at Jerusalem by the sheep
market a pool, which is called in the Hebrew tongue Bethesda, having
five porches. 3 In these lay a great multitude of impotent folk,
of blind, halt, withered, waiting for the moving of the water.
4 For an angel went down at a certain season into the pool, and
troubled the water: whosoever then first after the troubling of the
water stepped in was made whole of whatsoever disease he had. 5 And a
certain man was there, which had an infirmity thirty and eight years.
6 When Yeshua saw him lie, and knew that he had been now a long
time in that case, He saith unto him, Wilt thou be made whole?
7 The impotent man answered Him, Sir, I have no man, when the
water is troubled, to put me into the pool: but while I am coming,
another steppeth down before me. 8 Yeshua saith unto him, Rise, take up
thy bed, and walk. 9 And immediately the man was made whole, and took
up his bed, and walked: and on the same day was the Shabbath [the High
Shabbath].
10 The Jews therefore said unto him that was cured, It is the
Shabbath day [the High Shabbath day]: it is not lawful for thee to
carry thy bed. 11 He
answered them, He that made me whole, the same said unto me, Take up
thy bed, and walk. 12 Then asked they him, What man is that which
said unto thee, Take up thy bed, and walk? 13 And he that was
healed wist not who it was: for Yeshua had conveyed Himself away, a
multitude being in that place. 14 Afterward
Yeshua findeth him in
the Temple, and said unto him, Behold, thou art made whole: sin
no
more, lest a worse thing come unto thee. 15 The man departed, and told
the Jews that it was Yeshua, which had made him whole.When it says that it
was on the Shabbath day, it meant the High
Shabbath day, on the fiftieth day on Shavuoth, the Bilbical first day
of the
Biblical week, where no one is to work that day. Also, Yeshua revealed
that He was at the Temple which is required for all males to be during
the Feast of Shavuoth.hwhyl dbkThere are some that
say this Gospel account occurred on the Feast
Purim. The reason it is not on Purim, becuase that feast was a general
Jewish feast which occurred during Babylonian captivity. This was when
the Jewish people were not in Israel, and it did not have anything to
do with the Temple. Wheras, according to
the Torah, this was one of the three High Holy Days
required in the year, the Feast of
Shavuoth, where the Israelite males were required to go to Jerusalem. Yeshua, an Israelite
male, also had to visit Jerusalem three times in the Biblical
year, as required in the Torah, including the Feast of Shavuoth.Taking a turn,
looking at the account of Moses noted in the Torah potion of D'varim,
in the book of Deuteronomy

Deuteronomy 1:3 And was
in the
fortieth year, in the eleventh month,
in the one of the month, Moses spoke to the Sons of
Israel according to all that hwhy commanded him to them;
This was thirty eight years after the Israelites departure from Kadesh
after
they hearkened to the ten spies' evil report that cost the generation
their passage to go to the promised land by wandering in the wilderness
for a total of forty years.

Based on the scriptures, we can calculate when Moses
died.
When Moses died, the Israelites mourned for
Moses' death
for thirty days, as noted in the Torah portion of V'zoth Ha-B'rakhah,
in the book of Deuteronomy

Deuteronomy 34:7 And
Moses was as son of a hundred and twenty years in his death: his eye
was not dim, and her vigor was not vanished. 8 And the Sons of
Israel, they wept of Moses in the plains of Moab thirty days: and they
ended the days of weeping of the mourning of Moses. 9 And Joshua,
son of Nun, was full of spirit of wisdom; for Moses had laid his hands
upon him: and the Sons of Israel, they listened to him, and they
did as which hwhy commanded ta-Moses.

After
the death of Moses and their time for mourning, hwhy spoke for the first
time to JoshuaJoshua 1:1 And was after the
death of Moses the servant of hwhy, and hwhy spoke to Joshua, son of
Nun, the minister of Moses to say, 2 Moses, my servant, is dead;
and now, arise, go over this Jordan, you, and all this People to
the land which I am giving to them, to the Sons of Israel. 3 Every
place which you shall tread the sole of your foot on him, I have
given him to you as which I spoke to Moses....10 And Joshua commanded
the Officers of the People, to say, 11 Go over in the midst of the
Camp,
and command the People, to say, Provide for yoursevles victuals; for in
still of three days, you are going over this Jordan to go to possess
the land, which hwhy, your Elohim, is giving to
you
to possess her.

and
later in the book of Joshua, it says

Joshua 4:19 And the People,
they ascended from the Jordan in the tenth of the first month, and they
encamped in the Gilgal, in the edge, East of Jericho.

Computing
the days, this takes the time line that hwhy spoke
to Joshua before they
crossed over the Jordan on the seventh day of the first month of the
forty-first year. With the record of the book of Deuteronomy that they
mourned for thirty days for the death of Moses, we can calculate the
date
back thirty days to the seventh day of the twelfth month of Adar. I
misconfigured the date as the first day of the twelfth month that Moses
was born. I want to give credit is due and want to thank Mark Biltz of El Shaddai Ministries for
correcting me on his birth date. Thank you Mark.

Now that the date of Moses' birth is clear, going back to this time
line
account in the Torah portion of Sh'moth, in the book of Exodus

Exodus 2:1And a
man from the house of Levi went, and took ta-a daughter of Levi.
2 And the woman, she conceived, and she birthed a son: and she saw
him that he was good, she hid him three months. 3 And was not able
anymore of the hiding of him, and she took for him an ark of papyrus,
and she daubed her in slime and in pitch, and she put ta-the child in her; and she
was laid in the reeds by the bank of the river. 4 And his sister,
she
stood from a distance to know what would be done to him. 5 And the
daughter of Pharaoh, she went down to wash upon the river; And her
young women were walking over the hand of the river; and she saw ta-the ark in the midst of the
reeds, and she
sent ta-her female servant, and she
took her.
6 And she opened her, and she saw him ta-the child: and behold, a
young male crying. And she had compassion upon him, and she said, This
one is from the children of
the Hebrews. 7 And his sister, she said to the daughter of Pharaoh, I
can go and I can call a nurse from the Hebrew women for you, and
she may nurse ta-the child for you. 8 And
the daughter of Pharaoh, she said to her, Go. And the secret young
girl, she went and she called ta-the mother of the child.
9 And the daughter of Pharaoh, she said to her, Travel with ta-this child, and nurse him
for me, and I, I will give ta-your wages. And the woman,
she
took the child, and she nursed him.THIS IS A REVELATION!!!

Since we know that Moses was born on the seventh day of the twelfth
month. He
was hidden by his mother, Jochebed, for three months, and this would
take it to, at the earliest date, the seventh day of the
third month of Sivan. Resarching further, with a very strong
probability (of 99.9% surity), we can figure out that the day Moses
was put
in a pitched basket and sent down the Nile being found by the Pharaoh's
daughter was on the High Holy Day of SHAVOTH!!!

hwhyl dbk

Mark Biltz of El Shaddai
Ministries noted that Zacharias, a Priest in the Gospel of Luke,
was visited by the angel Gabriel on Shavuoth, and it was at this
Appointed Time when Gabriel said that his wife is to bear a son, who
would be John the Baptist. It's noted in the Gospel of Luke

Luke 1:5 There was in
the days of Herod, the king of Judaea,
a certain Priest named Zacharias, of the course of Abia: and his wife
was of the daughters of Aaron, and her name was Elisabeth.
6 And
they were both righteous before hwhy, walking in
all the Commandments and Statutes of hwhy blameless.
7 And they had no
child, because that Elisabeth was barren, and they both were now well
stricken in years. 8 And it came to pass, that while he
executed
the Priest's Office before hwhy in the
order of His course,
9 According to the Custom of the Priest's Office, his lot was
to
burn incense when he went into the Temple of hwhy.
10 And the whole
multitude of the people were praying without at the time of incense.
11 And there appeared unto him an angel of hwhy standing on
the right side
of the Altar of Incense. 12 And when Zacharias saw him, he was
troubled, and fear fell upon him. 13 But the angel said unto him, Fear
not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall
bear thee a son, and thou shalt call his name John. 14 And thou shalt
have joy and gladness; and many shall rejoice at his birth.
15 For
he shall be great in the Eyes of hwhy, and shall
drink neither
wine nor strong drink; and he shall be filled with the Holy Spirit,
even from his mother's womb. 16 And many of the Sons of Israel
shall he turn to hwhy, their
Elohim. 17 And he
shall go before him in the spirit and power of Elias, to turn the
hearts of the fathers to the children, and the disobedient to the
wisdom of the just; to make ready a people prepared for hwhy.
18 And Zacharias said
unto the angel, Whereby shall I know this? for I am an old man, and my
wife well stricken in years. 19 And the angel answering said
unto
him, I am Gabriel, that stand in the presence of hwhy; and am
sent to speak unto
thee, and to shew thee these glad tidings. 20 And, behold, thou shalt
be dumb, and not able to speak, until the day that these things shall
be performed, because thou believest not my words, which shall be
fulfilled in their season. 21 And the people waited for
Zacharias,
and marvelled that he tarried so long in the Temple. 22 And when he
came out, he could not speak unto them: and they perceived that he had
seen a vision in the Temple: for he beckoned unto them, and remained
speechless. 23 And it came to pass, that, as soon as the days of his
ministration were accomplished, he departed to his own
house.
You can find it on Mark's Torah portion of Emor in 2015 by clicking on
the
image below to get to the webpage.

You can read my
"Shavuoth" information webpage on this website, by clicking on the link
below.
SHAVUOTH

Verses twenty three through
twenty five

YOM
TERUAH
23 And hwhy
spoke to Moses to say,
24
Speak to the Sons of Israel to say, On the seventh month, on
the
one (first) of the month shall be to you a Rest of a Memorial of
Blowing
(Signaling) of a
Holy Calling. 25 You shall not do any work of service: and you
shall
bring near a Fire Offering to hwhy.

Looking at the following words:

MEMORIAL

The Hebrew word for memorial
is "zeekh-ah-rohn"- Zayin, Kaph, Resh, Vav, Noon Sophit (Nwrkz). It is from
Strong's Concordance number 2146, and its definition

From
H2142; a memento (or memorable thing, day or writing): - memorial,
record.

from 2142 "zah-khahr" (rkz), and its definition

A
primitive root; properly to mark (so as to be recognized), that is, to
remember; by implication to mention; also (as denominative from H2145)
to be male: - X burn [incense], X earnestly, be male, (make)
mention (of), be mindful, recount, record (-er), remember, make to be
remembered, bring (call, come, keep, put) to (in) remembrance, X still,
think on, X well.

Notice that
in the Hebrew text, the Hebrew word "zeekh-ah-rohn" has a Vav
and Nun in the end (Nwrkz). This tells us
that this Hebrew word is in the feminine plural.

BLOWING (SIGNALING)

The Hebrew word for blowing
(signaling) is "t'roo-ah"- Tav, Resh, Vav, Ayin, Heh (hewrt). It is from
Strong's Concordance number 8643, and its definition

Numbers
29:1 And in the
seventh month, in the one of the month shall be to you a Holy
Calling; you shall not do any work of service: shall be to you a
day of blowing.
In this verse is where we get the more proper name of this High Holy
Day Appointed Time called "a Day of Blowing", in the Hebrew "Yohm
T'roo-ah" (hewrt Mwy). This is the
phrase that is more properly named for this Appointed Time.

Out of all the seven Appointed Times, this is the only Appointed Time
that the day is unkown, because Yom Teruah occurs on the day the
Biblical new slivered moon is sighted. This is what King David noted in
the book of the Psalms

Psalms 81:3 Blow up the
shofar in the new moon, in the full moon on our feast.
According to King David, the shofar is to be blown on Yom Teruah.

The Appointed Time of Yom Teruah can relate to what Yeshua said in the
Gospel of Matthew

Matthew 25:13 Watch therefore,
for ye know neither the day nor the hour wherein the Son of man cometh.
There are some in the Messianic/Hebraic Roots movement that believe
this Appointed Time of Yom Teruah is when Yeshua will snatch the
believers up in the clouds with the blowing of the shofar/trumpet, as
noted in the apostle Paul's letter to the assembly in Thessalonica

1 Thessalonica 4:13 But I
would not have you to be ignorant, brethren, concerning them which are
asleep, that ye sorrow not, even as others which have no hope. 14 For
if we believe that Yeshua died and rose again, even so them also which
sleep in Yeshua will hwhy bring with him. 15 For this
we say unto you by the Word of the Lord, that we which are alive and
remain unto the coming of the Lord shall not prevent them which are
asleep. 16 For
the Lord Himself shall descend from the heavens with a shout, with the
voice of the archangel, and with the Shofar of Elohim: and the
dead in Messiah shall rise first: 17 Then we which are alive and remain
shall be caught up together with them in the clouds, to meet the Lord
in the air: and so shall we ever be with the Lord. 18 Wherefore comfort
one another with these words.

You can read my
"Yom Teruah" information webpage on this website, by clicking on the
link below.

It
has been well publicized that this High Holy Day Appointed Time of the
seventh month is the
Biblical New Year, but there is a problem with that. There are Biblical
accounts that prove the Biblical New Year does not start on the seventh
month, but on the first month of Aviv. You can read my commentary
article titled "Rosh Hashannah, the Biblical New Year?", by clicking on
the link below

YOM
KIPPURIM
26 And hwhy
spoke to Moses to say,
27 Only on the tenth of this seventh month is the Day of
the Atonements: he shall be a Holy Calling to yourselves; and you
shall
afflict ta-your souls,
and you shall
bring near a Fire Offering to hwhy. 28 And you shall not do any
work in this same day: for he is the Day of Atonements
to atone upon yourselves to the Face of hwhy, your
Elohim. 29 For any
of the soul whom she shall not be afflicted in this same day, and
shall
be
cut off from her People. 30 And any of the soul whom she does
any work in this same day, and I shall destroy ta-that soul from
the midst of her People. 31 You shall not do any work: a Statute of
Ages for your
generations in all of your dwellings. 32 He is a Shabbath of Rest to
yourselves, and you shall afflict ta-your souls: on the
ninth of the month, in the mixing period (evening), from mixing period (evening), until mixing period (evening), you
shall rest
your Shabbath.

On this Appointed Time, Atonement
can also
be phrased "At Onement", because on this Appointed time, hwhy opens the heavens where we can
communicate to Him to repent from our sins for the past
year.hwhy
also expressed His
serious in this High Holy Day. This is the High Holy Day where the soul
was very important in participating this day. It is the only time in
this chapter where hwhy
says that He
will cut the soul off if they don't do this, as is mentioned in verse
thirty.

In
verses the Hebrew text, in verses twenty nine and thirty, it has the
same phrase translation "any of the soul", which in the Hebrew is
"khahl hah-neh-phesh" (spnh
lk).
The reason this is phrased this way, as well as in the Hebrew text,
because the phrase is saying that any of the "nation's soul" or the
"corporate soul" of the People who sins against hwhy.
Looking at verse thirty two again

32 He is a Shabbath of Rest
to
yourselves, and you shall afflict ta-your souls: on the
ninth of the month, in the mixing period (evening), from mixing period (evening), until mixing period (evening), you
shall rest
your Shabbath.

Why was the day mentioned as the ninth instead of the tenth? Did
the
scribes a long time ago mistakenly put in the wrong day and the scribes
after that just kept it in there? I don't have an answer to this at
this time.
Yom Kippur is also applied in the Jubilee Year, in the Torah portion of
B'har, in Leviticus
25:10-55. This is the key part in relation to Yom Kippur

Leviticus 25:8 And you shall
count for
yourself
seven Shabbaths of years of
seven years, seven times; and shall be to you the days of the seven
Shabbaths of the years, nine and forty years. 9 And you shall go
over a sound of a
shofar (sound over a shofar of a signal), on the seventh
month, on the
tenth of the month, on
the Day of the Atonements, you shall go over (sound over) a
shofar in
all of your
land.
The account of the High Priest ceremonial act in the Tabernacle/Temple
occured on Yom Kippur in the Torah portion of Akharey Moth, in the book
of Leviticus. This is the section on the date of Yom Kippur in the High
Priest passageLeviticus 16:29 And she
shall be to you for a Statute of Ages: in the seventh
month, in the tenth of the
month, you shall afflict ta-your souls,
and the native and the stranger that is sojourning
in your
midst shall not do any work: 30
For shall atone upon you on this day to cleanse
you from all your sins to the Face of hwhy, you shall
be clean. 31 She
is a Shabbath of Rest to you, and ye shall afflict ta-your souls of
a Statute of Ages.

This was the
last of the High Holy Days I came to observe. This is my personal story
how I started to observe this High Holy Day.
One day while I was working, thoughout the time of my shift at work, I
felt a burning/sizzlingish
feeling on the top of my head. It wasn't hurting me, but it was
impacting, not to affect my perfomance at work. After I came home,
within a short time later, I told my wife what happened throughout my
shift. After a little while being home, a thought came to me to check
the calendar, in which I had a Jewish Calendar. I looked at the day I
worked that gave me that sizzling feeling in my head, and I discovered
that the day that happened to me at work was the High Holy Day of the
Appointed Time of Yom Kippur. I then
realized that the Ruakh HaKodesh (the Holy Spirit) was telling me that
this is a very important day to
be observed. I also realized that Yeshua was my head, as
noted by the apostle Paul in his letter to the assembly at Corinth

1 Corinthians 11:3 But I
would have you know, that the head
of every man is Messiah; and the head of the woman is the man;
and the head of Messiah is hwhy.
Yeshua was also heaping "coals" on my head, and it is based on the
apostle Paul's letter to the assembly in Rome

Romans 12:20 Therefore if
thine enemy hunger, feed him; if he thirst, give him drink: for in so
doing thou
shalt heap coals of fire on his head.
Though, I am not Yeshua's enemy, He still put some "fiery coals" on my
head, telling me, "My son, you to need to observe this High Holy Day
too.", and from the
following year and evry year after, I have been observing Yom
HaKippurim. I give the glory to hwhy for revealing
this to me personally. Thank you Abba.

Another account of Yom Kippur is noted in the prophet Isaiah

Isaiah 58:1 Cry aloud, spare not,
lift up thy voice like a shofar, and
shew My People their transgression, and the House of Jacob their sins.
2 Yet they seek Me daily, and delight to know My Ways, as a nation that
did righteousness, and forsook not the ordinance of their Elohim: they
ask of Me the Ordinances of Justice; they take delight in approaching
to Elohim. 3 Wherefore have we fasted, say they, and Thou seest not?
wherefore have we afflicted our soul, and Thou takest no knowledge?
Behold, in the day of your fast ye find pleasure, and exact all your
labours. 4 Behold, ye fast for strife and debate, and to smite with the
fist of wickedness: ye shall not fast as ye do this day, to make your
voice to be heard on high. 5 Is it such a
fast that I have chosen? a
day for a man to afflict his soul? is it to bow down his head as a
bulrush, and to spread sackcloth and ashes under him? wilt thou
call
this a fast, and an acceptable day to hwhy? 6 Is not
this the fast that
I have chosen? to loose the bands of wickedness, to undo the heavy
burdens, and to let the oppressed go free, and that ye break every
yoke? 7 Is it not to deal thy bread to the hungry, and that
thou
bring the poor that are cast out to thy house? when thou seest the
naked, that thou cover him; and that thou hide not thyself from thine
own flesh? 8 Then shall thy light break forth as the morning,
and
thine health shall spring forth speedily: and thy righteousness shall
go before thee; the Glory of hwhy shall be
thy rereward. 9
Then shalt thou call, and hwhy shall
answer; thou shalt
cry, and He shall say, Here I am. If thou take away from the midst of
thee the yoke, the putting forth of the finger, and speaking vanity; 10
And if thou draw out thy soul to the hungry, and satisfy the afflicted
soul; then shall thy light rise in obscurity, and thy darkness be as
the noonday: 11 And hwhy shall guide
thee
continually, and satisfy thy soul in drought, and make fat thy bones:
and thou shalt be like a watered garden, and like a spring of water,
whose waters fail not. 12 And they that shall be of thee shall
build the old waste places: thou shalt raise up the foundations of many
generations; and thou shalt be called, The repairer of the breach, The
restorer of paths to dwell in. 13 If thou turn away thy foot from the
Shabbath, from doing thy pleasure on My Holy Day; and call the Shabbath
a
delight, the Holy of hwhy,
honourable; and shalt
honour Him, not doing thine own ways, nor finding thine own pleasure,
nor speaking thine own words: 14 Then shalt thou delight
thyself
in hwhy; and I will
cause thee to
ride upon the high places of the earth, and feed thee with the heritage
of Jacob thy father: for the Mouth of hwhy hath spoken
it.

Looking at the following words:

ATONEMENTS

The Hebrew word for atonements
is "keep-poor"- Kaph, Peh, Resh (rpk) (in the Hebrew text, it's
"keep-pooreem", adding the Yod, Mem Sophit (Myrpk)). It is from Strong's
Concordance number 3725, and its definition

This is similar
to Yeshua being "afflicted" with His body which was marred, bruised and
shredded, even to his private parts.

This would also pertain to Yeshua, who was "afflicted" for our sins
and He "covered" us with His Blood. These two actions are noted in the
book of the prophet Isaiah, and in the book of Revelation

Isaiah 53:3 He
is despised and rejected of men; a man of sorrows, and acquainted with
grief: and we hid as it were our faces from Him; He was despised, and
we esteemed Him not. 4 Surely He hath borne our griefs, and carried our
sorrows: yet we did esteem Him stricken, smitten of Elohim, and afflicted.
5 But He was wounded for our transgressions, He was bruised for our
iniquities: the chastisement of our peace was upon Him; and with His
stripes we are healed.

Revelation 1:5 And
from
Yeshua Messiah, who is the Faithful Witness, and the First Begotten of
the dead, and the Prince of the kings of the earth. Unto Him that loved
us, and
washed us from our sins in His own Blood,

You can read my
"Yom Kippur" information webpage on this website, by clicking on the
link below
YOM KIPPUR

You can also read my teaching "The Azazel Scapegoat, the Goat Dedicated
to hwhy, and the Brith
Khadashah Account" by clicking on the link below

SUKKOTH
(BOOTHS/TABERNACLES)
33 And hwhy
spoke to Moses to say,
34
Speak to the Sons of Israel to say, On the fifteenth day of this
seventh month, shall be the Feast of the Booths of seven
days to hwhy. 35 On the
first day shall
be a Holy Calling: you shall not do any work of service. 36 Seven
days you shall bring a Fire Offering to hwhy: in the
eighth day shall be
a Holy Calling to you; and you shall bring near a Fire Offering
to hwhy: she is a Solemn Assembly;
you shall not do any work of service. 37 These are the Appointed Times
of hwhy, which you
shall proclaim
them of Holy Callings to bring near a Fire Offering to hwhy of an Elevation Offering,
and
a Food Offering, a Sacrifice, and Drink Offerings of a matter of the
day
in
his
day: 38 Besides the Shabbaths of hwhy, and besides
your gifts, and
besides all your Vow Offerings, and besides all your Freewill
Offerings,
which you shall
give to hwhy. 39 Only on
the fifteenth
day of the seventh month in your gathering ta-the produce
of the
land, you shall celebrate ta-the Feast of
hwhy seven days: on the first day
is a Rest, and on the eighth day is a Rest. 40 And you shall
take for yourselves on the first day, majestic fruit
trees, branches of palms, and thickness of foliage trees, and
willows of the brook; and you shall rejoice to the Face of hwhy, your Elohim,
seven days. 41
And
you shall celebrate him of a feast to hwhy seven days
in the year: a Statute of Ages for your generations: on the seventh
month, you shall
celebrate him. 42 You shall dwell in booths seven days; all the natives
in Israel, they shall dwell in the booths: 43 by that, your
generations shall know that I made ta-the Sons of
Israel dwell in the booths in My bringing them from the land of Egypt:
I
am hwhy, your
Elohim. 44 And Moses
spoke ta-the Appointed Times of hwhy to the Sons
of Israel.

Compare to the Sukkoth
account, and compare the types of branches Ezra told
them to retrieve noted in the book of Nehemiah

Nehemiah 8:13 And on the
second day were gathered together the chief of the
fathers of all the People, the Priests, and the Levites, unto Ezra, the
Scribe, even to understand the Words of the Torah. 14 And they found
written in the Torah which hwhy
had commanded by Moses, that the Sons
of Israel should dwell in booths in the feast of the seventh
month: 15 And that they should publish and proclaim in all their
cities, and in Jerusalem, saying, Go forth unto
the mountain, and fetch
olive branches, and pine branches, and myrtle branches, and palm
branches, and branches of thick trees, to make booths, as it is
written. 16 So the People went forth, and brought them, and made
themselves booths, every one upon the roof of his house, and in their
courts, and in the courts of the house of Elohim, and in the street of
the
water gate, and in the street of the gate of Ephraim. 17 And all the
Congregation of them that were come again out of the captivity made
booths, and sat under the booths: for since the days of Jeshua, the son
of Nun, unto that day had not the Sons of Israel done so. And there
was very great gladness. 18 Also day by day, from the first day unto
the last day, he read in the book of the Torah of Elohim. And they kept
the Feast seven days; and on the eighth day was a Solemn Assembly,
according unto the manner.
The olive, pine and myrtle branches are not mentioned in the Ezra
account, but it was considered the branches, and also notice that there
are five branches mentioned instead of four in the Ezra account.

This is the third of the requirements for the men of Israel to visit
Jerusalem noted in the Torah portion of Misphatim, in the book of the
Exodus

Exodus 23:14 Three
times you will feast to Me in the
year.16 ...and the Feast of
the Ingathering, in the going out of the year [the Harvest Cycle Year],
in your gathering ta-your work
from the field. 17
Three times in the year all your males shall appear to the Face of the
Adon hwhy.
This Appointed Time is to me the cream of the crop of the High Holy
Days.

Notice that this week's Torah portion account doesn't require to bring
the first fruits of a grain harvest. Why? Because it's most likely that
there were no grains to be harvested. According to various sources, the
type of fruits that were brought to Jerusalem to celebrate this seven
day feast was the fruits of the trees", and they most likely include
the grapes, the pomegranites, the figs, and the olives. There are
probably other kinds of "fruits", and were most likely "nuts" from the
nut trees, like the almonds and the pistachios, as noted in the account
of Jacob and his sons when the famine was in the land while Joseph was
Viceroy of Egypt, and would not see their face again until Benjamin
came down with them. This is what Jacob said next to them to do in the
Torah portion of Mikeyts, in the book of Genesis

Genesis 43:11 And their father
Israel said to them, Then this,
do; take from the best prunings of the land in your vessels,
and bring down to the man a present, a little balm, and a little honey,
spices, and myrrh, pistachios, and
almonds:
This shows us that these different kinds of nuts existed in the land
during Biblical times.

Yeshua also fulfilled this Exodus Commandment by going to Jerusalem
during the Feast of Booths, as shown in the four Gospels. Three are the
three Harvest Appointed Times Yeshua went to Jerusalem in the Exodus
23:14-17:

Indirectly related, bringing up a couple of accounts of Yeshua when He
was at the Temple during Sukkoth. The first one was when Yeshua said
that He is the Living Waters, mentioned in the Gospel of John, both
accounts occurred on the seventh day of the Feast of Sukkoth

John 7:37 In the last day,
that great day of the Feast, Yeshua stood and cried, saying, If any man
thirst, let him come unto Me, and drink. 38 He that believeth on
Me, as the scripture hath said, out of his belly shall flow rivers of
living water.
which is from the book of Isaiah

Isaiah 55:1 Ho, every one
that thirsteth, come ye to the waters,...
And in the second account, Yeshua was in the Temple when the Scribes
and
Pharisees brought in a woman who commited adultery. It is also located
in
the Gospel of John

John 8:2 And early in the
morning He came again into the Temple, and all the people came unto
Him; and He sat down, and taught them. 3 And the Scribes and
Pharisees brought unto Him a woman taken in adultery; and when they had
set her in the midst, 4 They say unto Him, Master, this woman was
taken in adultery, in the very act. 5 Now Moses in the Torah
commanded us, that such should be stoned: but what sayest Thou?
6 This they said, tempting Him, that they might have to accuse
Him. But Yeshua stooped down, and with His finger wrote on the ground,
as though He heard them not. 7 So when they continued asking Him, He
lifted up Himself, and said unto them, He that is without sin among
you, let him first cast a stone at her. 8 And again He stooped
down, and wrote on the ground. 9 And they which heard it, being
convicted by their own conscience, went out one by one, beginning at
the eldest, even unto the last: and Yeshua was left alone, and the
woman standing in the midst. 10 When Yeshua had lifted up Himself,
and saw none but the woman, He said unto her, Woman, where are those
thine accusers? hath no man condemned thee? 11 She said, No man,
Lord. And Yeshua said unto her, Neither do I condemn thee: go, and sin
no more.

The Scribes and
Pharisees forgot one factor in this, and it was the man/men who were in
the adultery with her. This is the Torah regarding this account, and
there are two possibilities, and are noted in the Torah portion of
Shoftim, in the book of Deuteronomy

Deuteronomy 20:22 If a man
shall be found lying with a woman married to a husband, and
they shall die, also both of them, the man, the one lying with the
woman, and the woman: and you shall consume the evil from Israel.

23 If shall be a young girl, a virgin, betrothed to a man,
and a man finds her in the city, and lies with her; 24 And you shall
bring ta-both of them to the gate
of her city, and you shall stone
them on the stones and they shall die; ta-the young girl upon the word
which she did not cry out, being in the city; and ta-the man upon the
word humbled ta-the wife of his neighbor: and
you shall consume the evil
from your midst.
The only reason they would know that she was caught in adultery is if
they were involved in the adultery with her themselves, which means
that these men would also have to be killed.

Peter Thalhofer of El
Shaddai Ministries noted that these accounts Yeshua said and did
were based on the words of the Prophet Jeremiah

Jeremiah 2:12 Be
astonished, O ye heavens, at this, and be horribly afraid, be ye very
desolate, saith hwhy. 13 For my people have
committed two evils; they have forsaken me the fountain of living
waters, and hewed them out cisterns, broken cisterns, that can hold no
water.

Jeremiah17:13hwhy, the hope of Israel, all
that forsake thee shall be ashamed, and they that depart from me shall
be written in the earth, because they have forsaken hwhy, the fountain of living
waters.

These are other factors I have discovered relating to Sukkoth:

Abraham and Sarah's son, Isaac, was born on the first day of Sukkoth,
and was circumcised on the Day of the Solemn Assembly, and the factors
the account of the birth of Isaac were compared to Yeshua's birth, who
was also born on the first day of Sukkoth and circumcised on the Day of
the Solemn Assembly. Also, Isaac's wife, Rebekah, came to him via
Eliezer, Abraham's head servant, on Isaac's birthday on the first day
of Sukkoth.

In verses thirty
seven and thirty eight, hwhy
interrupts the
discussion of The Feast of Sukkoth

37 These are the Appointed
Times
of hwhy, which you
shall proclaim
them of Holy Callings to bring near a Fire Offering to hwhy of an Elevation Offering,
and
a Food Offering, a Sacrifice, and Drink Offerings of a matter of the
day
in
his
day: 38 Besides the Shabbaths of hwhy, and besides
your gifts, and
besides all your Vow Offerings, and besides all your Freewill
Offerings,
which you shall
give to hwhy.
It would sound like that hwhy
is ending the
instructions of the Appointed Times of the High Holy Days, but in verse
thirty nine, hwhy
goes back and continues on the Feast of Sukkoth and then from verse
forty continues with the
instructions of the feast. This is compared to what happened with Jacob
in the
book of Genesis, when he was prophesying his sons' future, as he
interrupts the prophecy by saying this in the Torah portion of
Va-Y'khi, in the book of Genesis

Genesis
49:18 I have
waited for Your salvation, hwhy.

The reason Jacob said this, because he saw hwhy
coming to take
his spirit and soul.

Also,
in the Torah portion of Pinkhas, in chapters twenty eight and twenty
nine contain the sacrifices of each of the Appointed Times of the High
Holy Days that is mentioned in verses thirty seven and thirty eight.
You can access the Torah portion of Pinkhas by clicking on the link
below.

This is a chart of the Biblical year showing the Harvest Cycle Year and
the early and latter rains in relation to the Appointed Times of hwhy

ISSUES RELATING TO THE
CHAPTER

This Torah chapter is the Psalms twenty three of the Torah. It
is one of my
favorite chapters.

Monte
Judah of Lion and Lamb
Ministries also said that when the Messianic/Hebraic Roots
believers start practicing the Shabbath, the next
Biblical things that come after that, which the Ruakh HaKodesh (the
Holy Spirit) leads
them to do, is the Passover, then the rest of the Sring High Holy Days,
and then the Fall High Holy Days. I had this personal experience myself
after I came into the Messianic/Hebraic Roots, but they didn't happen
all in one year, but in years time. As I mentioned earlier, Yom
HaKippruim
was the last High Holy Day that I was convicted to do, and now, I am
observing all of them.

Looking at the word REST

The Hebrew word for rest is
"Shahb-bah-thohn"- Shin, Bet, Tav, Vav, Nun Sophit (Nwtbs).
It is from Strong's Concordance number 7677, and its definition

The
word "shabbathon" is
mentioned five times in chapter twenty three in this Torah portion
(four times during the High Holy Days).
It's sometimes interpreted as "shabbath", but it is properly
interpreted
as "rest". Notice that the word ends with Vav and Nun (Nw).
This means that the word is
in the
feminine plural form. This Hebrew word relates this 'rest' as being
a benefit for our souls, because the soul consists of three factors:
the mind, the emotions and the will. When the word "shabbathon" is
mentioned in the feminine plural form, it relates to the three parts of
the soul, because the soul is also feminine, as all three parts of the
soul
are feminine.

Looking at the word CALLING

The Hebrew word for
convocation is "meekrah"- Mem, Kuph, Resh, Aleph (arqm). It is from
Strong's Concordance number 4744, and its definition

From
H7121; something called out, that is, a public meeting (the act, the
persons, or the palce); also a rehearsal: - assembly, calling,
convocation, reading.

The number "five" is symbolic for grace, and the number "seven" is
symbolic for spiritual perfection. One could say that the word "rest"
in this
chapter is an act of grace and the word "convocation" is an act of
spiritual perfection.

Regarding the Spring Feasts: Passover, the Feast of
Unleavened Bread, Firstfruits, and Shavuoth (Pentecost), These were all
fulfilled
by Yeshua:

Passover:Yeshua was the sacrificed Passover
LambThe Feast of Unleavened Bread:Yeshua was the Man without leavenFirstfruits:Yeshua was resurrected on the first
day of the Omer count,
and He became our First FruitsShavuoth:The Ruakh HaKodesh (The Holy Spirit
a.k.a. The Comforter) came unto Yeshua's disciples

The Fall Feasts: Yom Teruah, Yom Kippur, and Sukkoth, have yet to be
fulfilled. I want to point out scripture that relates to The
Fall Feasts. It's in the Brith Khadashah (the New Covenant), and
it's the Parable of
the virgins, noted in the Gospel of Matthew

Matthew
25:1
Then
shall the Kingdom
of Heaven be likened unto ten virgins, which took their lamps, and went
forth to meet the bridegroom. 2 And five of them were wise, and five
were foolish. 3 They that were foolish took their lamps, and
took
no oil with them: 4 But the wise took oil in their vessels with their
lamps. 5 While the bridegroom tarried, they all slumbered and slept.
6 And at midnight there was a cry made, Behold, the bridegroom
cometh; go ye out to meet him. 7 Then all those virgins arose,
and
trimmed their lamps. 8 And the foolish said unto the wise,
Give us
of your oil; for our lamps are gone out. 9 But the wise answered,
saying, Not so; lest there be not enough for us and you: but go ye
rather to them that sell, and buy for yourselves. 10 And while they
went to buy, the bridegroom came; and they that were ready went in with
him to the marriage: and the door was shut. 11 Afterward came also the
other virgins, saying, Lord, Lord, open to us. 12 But he
answered
and said, Verily I say unto you, I know you not. 13 Watch
therefore, for ye know neither the day nor the hour wherein the Son of
man cometh.
These are the symbolic meanings of this Parable account:

The Five Wise Virgins:Those who are believers in Yeshua and
are
following the Torah and the high holy daysThe Five Foolish Virgins:those who are not believers in
Yeshua but
are following the Torah and the high holy daysThe Oil:the filling of The Ruakh HaKodeshThe Cry Made Of The Coming Of
The Bridegroom:Yom
TeruahThe Trimming Of The Wicks:Yom KippurThe Marriage With The Bridegroom:SukkothThe Bridegroom:Yeshua

You can find this information of my teaching titled "The Parable of the
Ten Virgins" by clicking on the link below

Lev
24:1 And hwhy
spoke to Moses to say,
2 Command ta-the Sons of
Israel that they
shall send to you pure
olive oil beaten for the light, to ascend up a lamp continually.
3 outside of the Veil of the Testimony, in the Tent of
Appointment, Aaron shall arrange him from mixing period (evening) until
breaking period (morning) to the Face of hwhy
continually: a Statute of Ages for your generations. 4 Upon the Pure
Menorah shall
arrange ta-the Lamps to
the Face of hwhy continually.

5 And you shall take flour, and you
shall bake her twelve cakes, two tenths shall be of the one cake.
6 And you shall set them of two rows, six
of the row upon the Pure Table to the Face of hwhy.
7 And you shall put
pure frankincense upon the row, and she shall be for the Bread for a
Memorial of a Fire Offering to hwhy. 8 Shall arrange him on the
day of the
Shabbath, on the day of the Shabbath, to the Face of hwhy
continually from tathe Sons
of Israel: a Covenant of Ages. 9 And she shall
be for Aaron and for his sons; and they shall eat him in the Holy
Place: for he is a Holy of Holies to him from the Fire Offerings
of hwhy: a Statute
of Ages.

10 And went out a son of an
Israelitess woman, and he was a son of an Egyptian
man in the midst of the Sons of Israel: and the son of the
Israelitess and the Israelite man, they quarreled in the Camp; 11
And the son of the Israelitess blasphemed and cursed ta-the Name. And they
brought him to Moses: and the name of his mother was
Shelomith,
daughter of Dibri, of the tribe of Dan. 12 And they put him in the
keeping
to be declared to them upon the Mouth of hwhy.

13
And hwhy
spoke to Moses, to say,
14
Bring forth ta-the cursing one to
outside of the Camp; and,
all that heard, they shall lay ta-their hands
upon his head,
and all
of the Congregation, they shall stone him. 15 And you shall speak to
the
Sons of Israel, to say, If a man, a man, curses his Elohim, and shall
bear
his sin. 16 And of blaspheming the Name of hwhy, dying,
shall die; all the Congregation, stoning,
they shall stone on him: as the
stranger, as the native, shall die in his blaspheming the Name.

17 And if a man shall strike any soul of an Adam, dying, shall
die.
18
And a striker of a soul of an animal shall repay soul for soul. 19 And
if a man shall give a blemish on his neighbor, as which was done, so
shall be done to him; 20 Break for break, eye for eye, tooth for tooth:
as which was given a blemish on the Adam, so shall be given on him. 21
And a striker of an animal shall repay her: and a striker of an Adam
shall die. 22 One Judgment shall be for yourselves, shall be as the
stranger, as the native: for I am hwhy, your
Elohim. 23 And Moses
spoke
to the Sons of Israel, and they sent out ta-the cursing one to
outside of the Camp, and they stoned him of stones. And the Sons of
Israel did as which hwhy commanded ta-Moses.

(Note: Not all verses will have
comments)

Verses one through four

1 And hwhy
spoke to Moses to say,
2 Command ta-the Sons of
Israel that they
shall send to you pure
olive oil beaten for the light, to ascend up a lamp continually.
3 outside of the Veil of the Testimony, in the Tent of
Appointment, Aaron shall arrange him from mixing period (evening) until
breaking (morning) to the Face of hwhy
continually: a Statute of Ages for your generations. 4 Upon the Pure
Menorah shall
arrange ta-the Lamps to
the Face of hwhy continually.
These are the Lamps mentioned in the Torah portion of T'rumah, in the
book of Exodus

Exodus 25:37 And you
shall make ta-her seven
lamps: and they
shall set up ta-her Lamps,
and shall give
light over opposite (upon over) her face. 38 And her tongs, and her
firepans,
shall be of
pure gold. 39 Shall make her taall these
vessels of a talent of pure gold.The High Priest
is to put up the lights on
the Menorah during the mixing period (evening), because the new day
occurs at sundown to
start the mixing period of the evening.
These are the symbolic meanings of the Lamps:

The light is
also the word, and as the apostle Peter noted in his letter

1 Peter 1:25
But the Word
of hwhy endureth
for ever....
And the Word is Yeshua.

King David supports this premise when he wrote in the book of the
Psalms that the word is the lamp and the light

Psalms 119:105 Thy Word is a
Lamp unto my feet, and a Light unto my path.
There are those that say the Torah was done away with is not so. They
are
written in our hearts, as it is written in the book of the Prophet
Jeremiah

Jeremiah 31:31 Behold,
the days come, saith hwhy, that I
will make a New Covenant with ta-the House of
Israel, and with
ta-the House of
Judah:
32 Not according to the Covenant that I made with ta-their
fathers in the day that
I took them by the hand to bring them out of the land of Egypt; which ta-My Covenant
they brake,
although I was an Husband unto them, saith hwhy:
33 But this shall be
the Covenant that I will make with ta-the House of
Israel; After
those days, saith hwhy, I
will put ta-My
Torah in
their inward parts, and write it in their hearts;
and will be
their Elohim, and they shall be My People.

As
the Torah is
forever, the Lamps are to be lit forever, meaning the seven lamps,
symbolizing the
seven Biblical Appointed Times of the High Holy Days, and are to be
kept "forever".

This act of arranging the Lamps by the High Priest at sundown is like
Yeshua going to the Heavenly Father to
pray during the night, while on earth, to refill His Light for the new
Biblical day.

Luke 6:12
And it came to pass
in those days, that He went out into a mountain to pray, and continued
all night in prayer to hwhy.
Yeshua was getting His Light recharged through prayer.

Yeshua was Himself as the Light, and it's noted in the Gospel of John

John 1:4 In Him was life; and
the life was the Light of men.

8:12 Then spake Yeshua again unto them, saying, I am the Light of the
world: he that followeth Me shall not walk in darkness, but shall have
the Light of Life.

9:5 As long as I am in the world, I am the Light of the world.
Also in the Brith Khadashah (the New Covenant), Yeshua says that we are
the "light of the
world", and it's noted in the Gospel of Matthew

Matthew 5:14Ye are the
light of the world.
A city that is set on an hill cannot be hid. 15 Neither do men
light a
candle, and put it under a bushel, but on a candlestick; and it giveth
light unto all that are in the house. 16 Let your light so shine before
men, that they may see your good works, and glorify your Father who is
in Heaven.
Yeshua connects the light with our works in the world by
following His will and His Torah.

Verses five through nine

5 And you shall take flour, and you
shall bake her twelve cakes, two tenths shall be of the one cake.
6 And you shall set them of two rows, six
of the row upon the Pure Table to the Face of hwhy.
7 And you shall put
pure frankincense upon the row, and she shall be for the Bread for a
Memorial of a Fire Offering to hwhy. 8 Shall arrange him on the
day of the
Shabbath, on the day of the Shabbath, to the face of hwhy
continually from tathe Sons
of Israel: a Covenant of Ages. 9 And she shall
be for Aaron and for his sons; and they shall eat him in the Holy
Place: for he is a Holy of Holies to him from the Fire Offerings
of hwhy: a Statute
of Ages.
These are the symbolic meanings of the twelve cakes:

The Twelve Cakes of Bread:The twelve tribes of IsraelFrankincense:The prayers of the saints

To the Priests, frankincense a seasoning for the bread.

The two rows of the six cakes is compared to the twelve tribes
separating themselves to have six of them stand on the top of Mount
Ebal and Mount Gerizim as noted in the Torah portion of Ki Thavo, in
the book of Deuteronomy

Deuteronomy 27:11 And
Moses commanded ta-the People
in his day to
say,
12 These, they shall stand to bless ta-the People
upon Mount
Gerizim
in your going over ta-the Jordan;
Simeon, and
Levi, and Judah, and
Issachar, and Joseph, and Benjamin: 13 And these, they shall
stand
upon the curse on Mount Ebal; Reuben, Gad, and Asher, and Zebulun,
Dan, and Naphtali.
Notice that it says that it is to be done on every Shabbath day.
Why? I don't know, but it might symoblically relates for the
twelve tribes to honor the Shabbath day as the beginning of
the Commandments of hwhy. Think about
this. We as believers in Yeshua were originally following the
Christian concept of walking in Yeshua, but when we were open to the
Messianic/Hebraic Roots of Christianity, what is the first thing we
followed in our
walk in Hebraic Roots?..... The Shabbath. The Fourth Word (Commandment)
that the Christians do not realize they are not following, because they
are unaware of the First Word (Commandment),
nicknamed "The Faith Word (Commandment), which is to "believe" in hwhy and to believe
in what hwhy did for the
Israelites, as well as us.

Verses ten through sixteen

10 And went out a son of an Israelitess woman, and he was a son of an
Egyptian
man in the midst of the Sons of Israel: and the son of the
Israelitess and the Israelite man, they quarreled in the Camp;
11
And the son of the Israelitess blasphemed and cursed ta-the Name. And they
brought him to Moses: and the name of his mother was
Shelomith,
daughter of Dibri, of the tribe of Dan. 12 And they put him in the
keeping
to be declared to them upon the Mouth of hwhy. 13
And hwhy
spoke to Moses, to say,
14
Bring forth ta-the cursing one to
outside of the Camp; and,
all that heard, they shall lay ta-their hands
upon his head,
and all
of the Congregation, they shall stone him. 15 And you shall speak to
the
Sons of Israel, to say, If a man, a man, curses his Elohim, and shall
bear
his sin. 16 And of blaspheming the Name of hwhy, dying,
shall die; all the Congregation, stoning,
they shall stone on him: as the
stranger, as the native, shall die in his blaspheming the Name.
In the English texts, in
two places, they mention that the son cursed "hwhy's
name", or "the
LORD's name", but they are not in the
Hebrew text. It said "the Name" and "his Elohim".

Notice in this Torah passage that the name of the Egyptian father was
not
mentioned. Why wasn't he? Was it possible that the son had learned
these potential traits by his Egyptian father, and his father was
rebellious
against hwhy?
I don't know. The parents were not judged for their son's actions.

It also doesn't say that the son of the Egyptian as well that quarreled
with the Israelite. What was hwhy telling us? I
don't know at this time.

Yeshua also made note about blasphemy, and it's recorded in the Gospel
of Mark

Mark
3:20 And the
multitude cometh together again, so that they could not so much as eat
bread. 21 And when His friends heard of it, they went out to
lay
hold on Him: for they said, He is beside Himself. 22 And the Scribes
which came down from Jerusalem said, He hath Beelzebub, and by the
prince of the devils casteth He out devils. 23 And He called them unto
Him, and said unto them in parables, How can Satan cast out Satan? 24
And if a kingdom be divided against itself, that kingdom cannot stand.
25 And if a house be divided against itself, that house cannot stand.
26 And if Satan rise up against himself, and be divided, he cannot
stand, but hath an end. 27 No man can enter into a strong man's house,
and spoil his goods, except he will first bind the strong man; and then
he will spoil his house. 28 Verily I say unto you, All sins shall be
forgiven unto the sons of men, and blasphemies wherewith soever they
shall blaspheme: 29 But he that shall blaspheme against the Holy Spirit
hath never forgiveness, but is in danger of eternal damnation:
30 Because they said, He hath an unclean spirit.
In this case it is blasphemy against the Ruakh HaKodesh (the Holy
Spirit), and both of
these forms of blasphemies apply today.

Verses seventeen through twenty three

17 And if a man shall strike any soul of an Adam, dying, shall
die.
18
And a striker of a soul of an animal shall repay soul for soul. 19 And
if a man shall give a blemish on his neighbor, as which was done, so
shall be done to him; 20 Break for break, eye for eye, tooth for tooth:
as which was given a blemish on the Adam, so shall be given on him. 21
And a striker of an animal shall repay her: and a striker of an Adam
shall die. 22 One Judgment shall be for yourselves, shall be as the
stranger, as the native: for I am hwhy, your
Elohim. 23 And Moses
spoke
to the Sons of Israel, and they sent out ta-the cursing one to
outside of the Camp, and they stoned him of stones. And the Sons of
Israel did as which hwhy commanded ta-Moses.Rico Cortes of Wisdom
In Torah Ministries says 'measure for measure'. Yeshua brought
up this
matter in the Gospels

Matthew
5:38 Ye
have heard that it hath been said, An eye for an eye, and a tooth for a
tooth: 39 But I
say unto you, That ye resist not evil: but whosoever shall smite thee
on thy right cheek, turn to him the other also. 40 And if
any man will sue
thee at the law, and take away thy coat, let him have thy cloke also. 41 And
whosoever shall compel
thee to go a mile, go with him twain. 42 Give
to
him that
asketh thee, and from him that would borrow of thee turn not thou away.

These acts connect us being a light in the world. So I will end it
saying let your light of the menorah shine before men.

In verse twenty two, when it says "as
the stranger, as the
native", it means, "The same Torah applies to both the native and the stranger. For
example, if a Frenchman comes
to the United States and commits a crime against United States Laws,
the Frenchman will be judged in accordance the United States Laws, and
not France's Laws.